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The Cambridge Handbooks of Liturgical Study
GENERAL EDITORS :
H. B. SWETE, D.D.
J. H. SRAWLEY, D.D.
CORONATION RITES
CAMBRIDGE UNIVERSITY PRESS
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The Coronation of Henry I of England
)RONATION RITES
BY
LD MAXWELL WOOLLEY, B.D.
Rrctor and Vicar of Minting
jg Chaplain to the Lord Bishop of Lincoln
Cambridge :
at the University I
1915
The Coronation of Henry
CORONATION RITES
BY
REGINALD MAXWELL WOOLLEY, B.D.
Rector and Vicar of Minting
Examining Chaplain to the Lord Bishop of Lincoln
Cambridge :
at the University Press
1915
Camtmige :
PRINTED BY JOHN CLAY, M.A.
AT THE UNIVERSITY PRESS
NOTE BY THE EDITOES
THE purpose of The Cambridge Handbooks oj
Liturgical Study is to offer to students who
are entering upon the study of Liturgies such help
as may enable them to proceed with advantage to
the use of the larger and more technical works upon
the subject which are already at their service.
The series will treat of the history and rationale
of the several rites and ceremonies which have found
a place in Christian worship, with some account
of the ancient liturgical books in which they are
contained. Attention will also be called to the
importance which liturgical forms possess as expres
sions of Christian conceptions and beliefs.
Each volume will provide a list or lists of the
books in which the study of its subject may be
pursued, and will contain a table of Contents and
an Index.
The editors do not hold themselves responsible
for the opinions expressed in the several volumes
of the series. While offering suggestions on points
of detail, they have left each writer to treat his
subject in his own way, regard being had to the
general plan and purpose of the series.
H. B. S.
J. H. S.
PREFACE
VTTHILE it is hoped that this book may prove
of service to those who wish to study the
history and structure of the Coronation Rite, it will
be evident that a subject so large can only be treated,
in the space at my disposal, in outline. Those who
wish for more detailed information must be referred
to the texts themselves.
May I also here point out that since the Rite
was probably never used twice in identically the
same form in any country, and since it was thus
in a continually fluid state, the Recensions into
which the rites of the different countries are here
and generally divided, are to a certain extent
arbitrary, and must be taken as marking periods
at which the rites reached certain stages of develope-
ment?
Both Dr Swete and Dr Srawley have by their
criticisms added considerably to the accuracy of the
book. To Dr Srawley in particular I am much
indebted for his patience in the discussion of various
PREFACE vii
doubtful points that arose, and also for the trouble
he has taken with the proof during the passage of
the book through the Press. I am indebted, too, to
the Rev. Chr. Schmidt for going over my translation
of the Scandinavian documents. I have to thank
M. H. Omont for permission to reproduce the minia
ture of Nicephorus Botoniates, and Mr H. Yates
Thompson for like permission in the case of the
picture of St Louis. All the photographs, except
of this last named picture, were made by Mr Donald
Macbeth. Lastly I must express my sense of
obligation to the readers and printers of the Uni
versity Press for the care with which they have
printed the book.
R. M. W.
August 23, 1915.
CONTENTS
PAGE
BIBLIOGRAPHY . . xi
CHAP.
I. Early conceptions of Kingship, and religious
rites in connection with a King s accession 1
II. Ceremonies in connection with the Inaugura
tion of a Roman Emperor in pre-Christian
times. The Origin of the Christian
Coronation Rite in the fifth century. The
Byzantine Rite of the tenth century and
its developements. The Coronation of a
Russian Czar. The Abyssinian Rite . 7
III. The Origin of the Rite in the West. A
twofold source. The seventh -century Rite
of the Consecration of a King in Spain,
and the Imperial Rite of the Holy Roman
Empire 32
IV. The Western Imperial Rite of the Corona
tion of an Emperor at Rome. The accounts
of the Coronation of Charlemagne. The
earliest forms and their later develope
ments 37
V. The Coronation of a King. The Anglo-
Saxon Consecration. The Rite of the
so-called Pontifical of Egbert, and the
developement of the English Rite. . 56
CONTENTS IX
PAGE
CHAP.
VI. The French Rite and its developements.
The Coronation of Napoleon ... 91
VII. The Roman Rite of the Coronation of a
King and its developements . . . 109
VIII. The Rite of Milan and its developements . 114
IX. The German Rite 120
The Hungarian Rite 126
The early accounts of the Rite of the Con
secration of a King in Visigothic Spain.
The Rites of Aragon and Navarre . .128
XII. Other countries. Protestant Rites. Scot
land. Bohemia. The Prussian Rite of
1701. Denmark. Sweden. Norway . 137
XIII. The Papal Coronation 159
XIV. The Inter-relation of the different Rites . 165
XV. The Unction, the Vestments, and the
Regalia 177
XVI. The Significance of the Rite . . .188
GENERAL INDEX ....... 200
INDEX OF FORMS . 203
I. The Coronation of Henry I of
England Frontispiece
(Reproduced from B.M. Royal MS.
15 . E . iv. Photograph by Donald
Macbeth.)
II. The Emperor Nicephorus Boto-
niates in his imperial robes . to face p. 25
(MS. Coislin 79 fol. 2, bibl. nationale
Paris. Reproduced from Omont,
H., Fac-similes des miniatures des
phis anciens MSS grecs de la
bibliotheque nationale. Photo
graph by Donald Macbeth.)
III. The Emperor Charles Vin his Coro
nation robes . . . . to face p. 55
(Reproduced from F. Bock, Kleino-
dien des heiligen romischen Reiches
deutscher Nation. Photograph
by Donald Macbeth.)
IV. The Anointing of St Louis of France to face p. 99
(Reproduced from H. Yates Thomp
son, Book of Hours of Joan II,
Queen of Navarre.)
BIBLIOGRAPHY
A. DOCUMENTS
I. EASTERN RITES.
1. Constantinople.
CODINUS COROPALATES. De officiu Constantinopoli-
tanis. (Bonn, 1839.)
CONSTANTINUS PoRPHYROGENiTUS. De caerimoniis
aulae Byzantinae. (Bonn, 1829.)
GOAR, J. Euchologion. (Paris, 1647.)
THEOPHANES. Chronographia. (Bonn, 1839.)
2. Russia.
MALTZEW, A. Die heilige Kronung. In Bitt- Dank-
und Weihe-Gottesdienste der orthodox-katholischen Kirche
des Morgenlandes. (Berlin, 1897.)
METALLINOS, E. Imperial and Royal Coronation.
(London, 1902.)
3. Abyssinia.
LOBO, JERONYMO. Voyage Historiyue d Abissinie, Tra-
duite du Portugais, continues et augmentee de plusieurs
Dissertations, Lettres, et Memoir -es. Par M. Le Grand,
Prieur de Neuville-les-Dames et de Prevessin, (Paris,
MDCCXXVIII.)
TELLER, BALTHASAR. The Travels of the Jesuits in
Ethiopia translated into English. (London, 1710.)
Xll BIBLIOGRAPHY
II. WESTERN RITES.
1. THE IMPERIAL RITE.
DUCHESNE, L. Liber Pontificalia. 2 vols. (Paris,
1886-92.)
HITTORP, MELCHIOR. De divinis Catholicae Ecclesiae
ojjlciis. Paris, 1610.
MABILLON, J. Museum Italicum, 2 vols. (Paris,
1687-9.) For Ordines Romani, see also Migne, P.L.
LXXVIII.
MARTENE, E. De antiquis ecclesiae ritibus. (Antwerp,
1763.)
(The first edition of this work published in 1702 does
not contain all the documents which are found in the
editions of 1736 onwards.)
PANVINIUS and BEUTHER. Inauguratio, Coronatio,
Electioque aliquot Imperatorum, etc. (Hanover, 1612.)
PERTZ, G. H. Monumenta Oermaniae Historica. (Han
over, 1826.)
Pontificate Romanum. (Venice, 1520.)
Pontificate Romanum dementis VIII et Urbani
PP. VIII auctoritate recognitum. (Louvain, n.d. Other
edd., Paris, 1664, Rome, 1738-40.)
WAITZ, G. Die Formeln der deutschen Konigs- und
der romischen Kaiser- Kronung. (Gottingen, 1872.)
2. THE CORONATION OF A KING.
(a) England.
GREENWELL, W. The Pontifical of Egbert Archbishop
of York. (Surtees Soc., vol. xxvu. 1853.)
WICKHAM LEQG, J. Missale ad usum Ecclesiae West-
monasteriensis, vols. II. and in. (H.B.S., 1893-6.)
WICKHAM LEGO, J. Three Coronation Orders. (H.B.S.,
1900.)
WICKHAM LEGG, J. The Order of the Coronation of
King James I. (Russell Press, London, 1902.)
BIBLIOGRAPHY Xlll
WICKHAM LEGG, L. G. English Coronation Records.
(Westminster, 1901.)
WORDSWORTH, CHR. The Manner of the Coronation of
King Charles I of England. (H.B.S., 1892.)
The Form and Order of the Service that is to be performed
and of the Ceremonies that are to be observed in the Coronation
of Their Majesties King Edward VII and Queen Alexander
in the A bbey Church of S. Peter, Westminster, on Thursday,
the 26th day of June, 1902. (Cambridge, 1902.)
The Form and Order of the Service that is to be performed
and of the Ceremonies that are to be observed in the Corona
tion of Their Majesties King George V and Queen Mary in
the Abbey Church of S. Peter, Westminster, on Thursday,
the 22nd day of June, 1911. (Oxford, 1911.)
(6) France.
MENARD, H. D. Gregorii Papae I. Liber Sacramen-
torum. Paris, 1642. (Reprinted in Migne, P.L. LXXVIII.)
DEWICK, E. S. The Coronation Book of Charles V of
France. (H.B.S., 1899.)
Francorum Regum Capitularia, in Migne, P.L.
CXXXVIII.
GODEFROY, T. Le Ceremonial Francois. (Paris,
MDCXLIX.)
MART&NE, op. cit.
MASSON, F. Le sacre et le couronnement de Napoleon.
(Paris, 1908.)
Proces- Verbal de la Ceremonie du Sacre et du Couronne
ment de LL. MM. L Empereur Napoleon et L lmpe ratrice
Josephine. (Paris, An xin. = 1805.)
(c) Borne.
HITTORP, op. cit.
MART^NE, op. cit.
MABILLON, op. cit.
Pontificals Romanum.
XIV BIBLIOGRAPHY
(d) Milan.
MAGISTBETTI, M. Pontificale in usum cedes. Medio-
lanensis necnon Ordines Ambrosiani. (Milan, 1897.)
PERTZ, op. tit.
(e) Germany.
PERTZ, op. cit.
MART&NE, op. cit.
(/) Hungary.
MARTENE, op. cit.
PANVINIUS and BEUTHER, op. cit.
(g) Spain.
DE BLANCAS, ,T. Coronaciones. (Qarago9a, 1641.)
CORITA, GERONYMO. Los cinco libros primeros de la
segunda parte de los anales de la corona de Aragon.
(Caragoga, MDCX.)
FEROTIN, M. Liber ordinum. (Paris, 1904.)
YANGUAS Y MIRANDA, J. M. Cronica de los Reyes
de Navarra. (Pamplona, 1843.)
(K) Papal.
LECTOR, Lucius. Le Conclave. (Paris, 1894.)
LECTOR, Lucius. ^Election papale. (Paris, 1896.)
MABILLON, op. cit.
GRISSELL, H. DE LA G. Sede vacante. (Oxford, 1903.)
Sacrarum caerimoniarum sive rituum ecclesiasticorum
S. Rom. Ecclesiae Libri tres. (Venetiis, MDLXXXII.)
() Other Countries.
A eta Bohemica. ([Prague], 1620.)
Actus Coronationis seren. Dn. Frederici Com. Pal.
Rheni...et Dom. Elisabethae...in Regem et Reginam
Bohemiae. (Prague, 1619.)
Allernaadigst approberet Ceremoniel ved Deres Ma-
jestceter Kong Christian den Ottendes og Dronning Caroline
BIBLIOGRAPHY XV
Amalias forestaaende, hoie Kronings- og Salvings- Act
paa Frederiksborg Slot, Sondagen den 28^ Juni, 1840.
Hendes Majestcet Dronninges allerhoieste Fodselsdag. A.
Seidelin. (Kjobenhavn, 1840.)
BUTE, JOHN MARQUESS OF. Scottish Coronations. (Alex.
Gardner, 1902.)
COOPER, J. Four Scottish Coronations. (Aberdeen,
1902.)
Ceremoniel ved deres Majestceter Kong Haakon den
Sy venders og Dronning Maud s Kroning i Trondhjem s
Domkirke Aar 1906. Steen ske Bogtrykkeri, Kr. A.,
1906.
Kurtze Beschreibung wie Ihr. Konigl. Majest. zu
Schweden Karolus XI: zu Upsahl ist gekronet warden.
Aus dem Schwedischen verdeutschet. (1676.)
Ordning vid Deras Majestdter Konung Carl den
Femtondes och Droltning Wilhelmina Frederika Alexandra
Anna Lovisas Kroning och Konungens Hyllning vid
Riksdagen i Stockholm. 1860.
WICKHAM LEGG, J. An Account of the Anointing of
the First King of Prussia in 1701, in Arch. Journ. LVI.
pp. 123 ff. 1899.
B. SPECIAL TREATISES
I. THE VESTMENTS.
BOCK, F. Die Kleinodien des heil. romischen Reiches
deutscher Nation. (Leipzig, 1864.)
BRIGHTMAN, F. E. The Coronation Vestments. In The
Pilot, vol. vi. pp. 136, 137.
WICKHAM LEGG, L. G., op. ciL
II. VARIOUS.
BOUQUET, M. Recueil des historiens des Gaules. (Paris,
1738.)
XVI BIBLIOGRAPHY
BRIGHTMAN, F. E. Byzantine Imperial Coronations.
In Journal of Theological Studies, n. 359 f. (Cited as
J. Th. St.)
DESDEVISES DU DEZEKT, G. Don Carlos d Aragon.
(Paris, 1889.)
DIEMAND, A. Das Ceremoniell der Kaiserkronungen
von Otto I bis Friedrich II. (Munchen, 1894.)
HEYLIN, P. Cyprianus Anglicus. (London, MDCLXVIII.)
LECLERCQ, H. Dictionnaire d archeblogie et de liturgie
chretienne. (Paris. In progress.) Cited as DACL,
Charlemagne.
LIEBERMANN, F. Die Gesetze der Angelsachsen. (Halle,
1903.)
PRYNNE. Canterburies Doome. (London, 1646.)
WILSON, H. A. The English Coronation Orders.
J. Th. St. II. 481 ff.
CHAPTER I
EARLY CONCEPTIONS OF KINGSHIP AND
RELIGIOUS RITES IN CONNECTION WITH
A KING S ACCESSION
KINGSHIP is one of the most ancient institutions
of civilisation. At the very dawn of history the king
is not only already existent, but is regarded with a
reverential awe that shews that the institution must
have had its beginnings in very remote times. His
functions are twofold, civil and religious ; not only is
he set apart from those over whom he rules, but by
virtue of his other function, that of mediator between
God and his people, we find him invested as it were
with a halo of quasi-divinity. And so in early times
we find the king possessing certain priestly prero
gatives. Pharaoh was not an ordinary man but the
son of Horus, and almost as one of the Gods. The
kings of the Semites were priest-kings. In Homer
the king is fleW, he is set upon his throne by Zeus,
he is invested with the divine sceptre as in the case
i Od. iv. 691.
W. C. R. 1
2 PRE-CHRISTIAN CEREMONIAL
of Agamemnon 1 , and stands in a very special relation
to the Deity. In ancient Rome it was the same ;
and when in Rome and Athens kingship was abolished,
still it was necessary to have an ap^wv /foo-iAcv? or a
Rex Sacrorum to perform the special priestly functions
hitherto belonging to the king.
In view then of the sacred character of the king
it is only natural to expect to find some religious
ceremonial accompanying his accession to his office,
and although in the West there is little or no direct
evidence of this, in the East there is found in very
early times a solemn religious ceremony consecrating
the king to his office.
The first actual reference to the consecration of a
king occurs in the Tel-el-Amarna correspondence.
In one of the letters Ramman-Nirari a Syrian king
writing to Pharaoh speaks of the consecration of his
father and grandfather, and that by unction with oil *.
In the Old Testament there are a number of
instances of the consecration of a king by anointing
1 //. n. 101.
eo-Ttj <TKi\irTpov e^iav TO tnev "H</>aiaro /az;ue Teuton/.
"H<ai<rTo /Jitv Stone Ail Kpovioovi dvaKTi,
AvTap lipa Zeus SWKC StanTopw ApyeifyovriQ
Ep/Jietas Se ai>aj~ SwKfv JTeXoTri TrXjjJ/Tnrai
AvTap o avTe Tle\.o\]s SIOK ATpei iroi/uei>i XaiaV
Afpfv* <5e Qvi)<TK<av e\tirev Tro\iiapi>t. Qve<r-rri,
Av-rdp o av-re Oueo"r Ayafj.efj.vovi \elire (popiivai.
Cf. 1. 205, and Soph. Phil., 137140.
Te%va yap
Te\vas f-repai trpoii^ei
Kal yvioina, trap oru> TO OeTov
Atos <jKi\iTTpov dvatraeTai.
2 Wihckler, The Tel-el-Amarna letters, p. 99.
PRE-CHRISTIAN CEREMONIAL 3
with oil, a rite parallel to the consecration of a priest
or prophet. In the parable of the trees of Lebanon
in the Book of Judges (ix. 15), the consecration of a
king by anointing with oil is regarded as the general
and accepted custom. Accordingly we read (1 Sam.
ix-xi) of the first Israelitish king Saul being solemnly
anointed by the prophet Samuel on his election as
king. In the account of the inauguration of Saul, if
we may use the term, three distinct features are
noticeable
(1) He is anointed with oil, and so is endowed
with special gifts, for the Spirit of the Lord comes
upon him.
(2) There is a Recognition or acceptance of
him as king by the people.
(3) King and people make a joint covenant
with God.
David was anointed at first privately by Samuel,
and by this unction he was endowed with the Spirit
of the Lord from that day forward (1 Sam. xvi. 13).
But he was twice again anointed as king publicly,
and in each case in connection with his recognition
by the people, on the first occasion when he was
made king by the men of Judah (2 Sam. ii. 4), and
on the second when he was made king over all Israel
(2 Sam. v. 3). Moreover on the second occasion we
read of a covenant being made King David made
a league with them in Hebron before the Lord :
and they anointed David king over Israel. In the
case of Solomon (1 Kings i. 38-40), we are given
more information as to the ceremonial used. Solomon
12
4 PRE-CHRISTIAN CEREMONIAL
riding on the royal mule goes in procession to Gihon ;
he is anointed from a horn of oil out of the tabernacle
by Zadok the high-priest; trumpets are blown and
the people acclaim him with the cry God save King
Solomon. He is brought and enthroned on David s.
throne.
In Israel and Syria we find kings consecrated in
like manner by unction. Thus we read of Elijah
being charged to anoint Hazael to be king over Syria
and Jehu king over Israel (1 Kings xix. 15, 16). The
somewhat informal manner in which Jehu was a-
nointed by a son of the prophets (2 Kings ix. 1 ff.)
may have been due to the special circumstances of
the case, or it is possible that there was a more
gradual development of the ceremonial in Israel than
in orthodox Judah.
The fullest account given in the Old Testament
of a coronation is that of Jehoiada (2 Kings xi. 12 ff.).
Here is the first actual mention of the crowning, and
there are a number of separate ceremonial acts.
(1) The crown is set on the king s head by the
high-priest.
(2) The king is given the testimony/ for which
we should probably read the regal bracelets 1 .
(3) He is made king and anointed.
(4) He is acclaimed by the people, God save
the King.
(5) A covenant is made not only between the
1 Wellhausen s emendation mi?Nn the bracelet for
the testimony is very tempting. If testimony stands, it pro
bably refers to some document containing the laws and customs of
the kingdom.
PRE-CHRISTIAN CEREMONIAL 5
Lord and the king and the people, but also between
the king and the people.
Here then we have investiture with crown and
perhaps with other regal ornaments. A recognition
is probably implied in the expression they made
him king. He is anointed and acclaimed. The
covenant made between king and people is, to use a
later phraseology, the coronation oath. It was his
refusal to make a satisfactory covenant with his people
that was the occasion of trouble between Rehoboam
and Israel.
At a much later period Isaiah refers to Cyrus as
* the Lord s anointed. The prophet s language may
be merely metaphorical, but on the other hand may
imply that the anointing of a king at his accession
was a rite common to the whole East. In later times
there was a ceremonial crowning of a Persian king,
as we happen to know from Agathias story of unusual
circumstances attendantupon the coronation of Sapor 1 .
Reference has been made above to certain regal
ornaments mentioned in the accounts of the coro
nations of various Jewish kings. The crown and
regal bracelets are mentioned among Saul s kingly
ornaments (2 Sam. i. 10). To these may perhaps be
added the shield (2 Sam. i. 21), and the spear
(1 Sam. xviii. 10, xxvi. 7, 22) 2 .
1 Agathias, Hist., rv. 25.
2 In 1 Sam. xviii. 10, where the A.V. reads there was a javelin
in Saul s hand, a javelin should be the spear, which seems to
imply that the spear in question was a special weapon. The word
used here JV3PI is the same as in 1 Sam. xxvi. 7, 22, is translated
4 spear.
6 PRE-CHRISTIAN CEREMONIAL
Ezekiel (xxi. 26) mentions the crown and diadem
in connection with Zedekiah as the special insignia
of the king. There is also special reference made to
royal robes distinctive of kingly rank (1 Kings xxii.
10, 30), but there is no evidence as to the nature of
these robes.
If the book of Esther can be relied on, there was
a definite royal apparel used by the Persian kings as
well as a crown royal (Esth. vi. 8) ; and a crown
royal is also mentioned in connection with the queen,
in the case of both Vashti and Esther (i. 11, ii. 17).
There can be little doubt that crown and royal vesture
reach back to remotest antiquity.
CHAPTER II
THE ORIGIN OF THE CHRISTIAN
CORONATION RITE
THE Christian rite of the sacring of kings does
not derive its origin from the older Jewish rite,
though doubtless during the process of its develope-
ment it borrowed details from the older ceremony.
The origin of the rite must be sought in Con
stantinople, and from the Byzantine ritual the idea
of the Western rite is ultimately derived. But what
then is the origin of the Byzantiue rite itself? It
is the Christian developement of the ceremonies
connected with the inauguration of the Roman
Emperors in pre-Christian times. Of these cere
monies we have no very full or detailed account,
but although we have no exact and complete record
of the actual ritual used, yet certain historians tell
us in somewhat general terms of what happened on
the accession of various Emperors. For example,
the circumstances of the election of Tacitus to the
Empire in 275 were as follows 1 .
i Vopiscus, Tacitiut, 39.
8 THE EASTERN RITE
The Senate was convoked and asked to elect an
Emperor, and Tacitus the Princeps Senatus on rising
to give his opinion was suddenly acclaimed Emperor
by the whole Senate, with the acclamation Tacitus
Augustus, the Gods preserve you. You are our
choice, we make you Princeps, to you we commit
the care of the republic and the world. Take up
the Empire by the Senate s authority. The honour
which you deserve is in keeping with your life, your
rank, your character etc., and the acclamations
conclude with the repetition of the formal words,
Tacitus Augustus, the Gods preserve you. He
was thereupon elected, and the Senate proceeded to
the Campus Martius, where its choice is announced
to the people in these words, You have here,
Sanctissimi Milites et Sacratissimi Quirites, the
prince whom the Senate has elected in pursuance
of the vote of all the armies, I mean the most
august Tacitus ; so that he who has hitherto helped
the republic by his votes, will now help it by his
commands and decrees. The people greet the an
nouncement with the acclamation: Most fortunate
Augustus Tacitus, the Gods preserve you, and the
rest that it is customary to say. Lastly the Senate s
choice is proclaimed to the army, and the customary
Donative is given.
Pertinax was suddenly and irregularly acclaimed
by army and populace without waiting for the Senate
to make an election. Thereupon he proceeded to
the Senate, and after delivering an address to the
senators he was acclaimed by all, and received from
THE EASTERN RITE 9
them all honour and reverence, and was sent to
the temple of Jupiter and the other sanctuaries, and
having celebrated the sacrifice for the Empire, he
returned to the palace 1 .
Thus we see that in theory the new Emperor was
first elected by the Senate, and then accepted or
recognised in the Campus Martius by the people and
army with acclamations which followed a definite
and fixed ritual, and finally the Donative originated
by the Emperor Claudius, and followed by his
successors, was bestowed. But in actual fact the
election by the Senate tended to become more and
more a very perfunctory affair, and the choice of an
Emperor came more and more to fall into the hands
of the armies.
The Emperor had, however, some power in pro
viding his successor. He could and often did
nominate a colleague who would normally possess
a right of succession. But while he was merely
colleague in the Empire, though he was invested
with some of the marks and functions of the Imperial
dignity, he had no actual imperium.
There were also certain definite imperial insignia,
such as the purple cloak, once the mark of a general
in the field ; the laurel wreath, which the Emperor
habitually wore ; the purple-striped toga and tunic ;
and the scarlet senatorial shoes.
The ceremonies of the inauguration naturally
tended in process of time to develope. The election
by the Senate, as has been remarked, became more
1 Herodian, Hist., n. 3.
10 TiJE EASTERN RITE
and more of a form, and new customs gradually came
into being. A considerable developement is noticeable
in the account of the inauguration of Julian, though
the whole ceremony in his case was under the circum
stances somewhat informal and makeshift. It is the
army which elects him. In spite of his protests he
is acclaimed as Emperor; he is then elevated on a
shield ; and finally he is crowned, a torque serving
temporarily to represent the diadem. Afterwards,
we are told, he assumed a gorgeous diadem at
Vienne 1 . The elevation on a shield, which hence
forward always occurs in the inauguration ceremonies,
appears for the first time at Julian s accession to the
imperial throne. It was a custom followed among
the Teutonic tribes 2 , and was doubtless introduced
by the Teutonic soldiers who formed so important
a part of the Roman armies at this time. The
diadem, which is of oriental origin, was perhaps
introduced by Aurelian. It seems to have been
habitually used by Constantine, and there was a
gradual advance during this period in the matter
of ceremonial and the sumptuousness of the imperial
vestments.
There is no sign, for some time after the acceptance
of Christianity as the religion of the Empire, of any
Christian influence on the rites of inauguration. It
is not until the time of the Emperor Leo I that we
meet with the coronation rite in the religious sense
of the term. In the year 457 the Emperor Leo I
1 Amniianns Marcellinus, xx. 4. 17, and xxi. 1. 4.
2 Tacitus, Hist., rv. 15.
THE EASTERN RITE 11
was formally crowned and invested as Emperor with
religious rites. Constantine Porphyrogenitus 1 , to
whom we owe so much of our knowledge of the court
functions and ceremonial of the Byzantine period,
describes the rite which took place at the accession
of Leo. The new Emperor, accompanied by the high
officials of the Empire, went down in state to the
Hippodrome, in which was gathered together a vast
concourse of people. Here he ascended a lofty
tribunal in view of all the people and was greeted
with acclamations. A mania-Ms (apparently a kind
of fillet) is placed upon his head, and another in his
hand, amid the cheers of the people. Then under
the cover of a testudo, raised by the candidati, he is
arrayed in the imperial vestments, and so shews
himself to the people, with the diadefn on his head
and the imperial shield and spear in his hands. He
is thereupon greeted with the ritual formula, Mighty
and victorious and august, prosperously, prosperously.
Many years, Leo Augustus, thou skalt reign. God
mil keep this realm, God will keep this Christian
realm, and other such things. The Emperor then
makes a speech to the people, and promises the
customary Donative.
Nicephorus, Theodore the Reader, and Theophanes,
assert that Leo was elected by the Senate, and that
the diadem was set upon his head by the Patriarch
Anatolius 2 , but Constantine does not make any
1 De caerim., i. 91.
2 Nicephorus, H. E., xv. 15, Theodoras Lector, //. E., n. 66,
Theophanes, Ch ronographia, i. 170 (ed. Bonn, 1839).
12 THE EASTERN RITE
reference to any act of coronation by the Patriarch,
and does not mention him at all, except as being
among the high officials who accompanied the
Emperor to the Hippodrome. Evidently as yet the
Patriarch took no very public or prominent part in
the ceremonial.
We are told more, however, in connection with
the inauguration of the Emperor Anastasius I in
491 l . On the death of Zeno, the choice of his
successor to the Empire was left in the hands of
the Empress Ariadne. The Senate summoned the
Patriarch to exhort her to make a worthy choice,
and she chose as Emperor Anastasius the Silentiary.
After the funeral of Zeno, Anastasius takes up his
position before the portico of the great Triclinium
and the magistrates and Senate require of him an oath
that he will retain no private grudge against anyone,
and that he will rule the Empire well and justly.
The Patriarch Euthymius then demands an oath in
writing 2 that he will make no change in the Faith or
Church, and that he shall sign the Chalcedonian
dogmas. Anastasius then proceeds to the Hippodrome
and enters the triclinium from which the Emperor
is wont at race times to receive the adoration of
the Senate. He is clothed in the golden-striped
Dibetesion (a tunic reaching to the knees), girdle,
greaves, and royal buskins, his head being uncovered.
The military standards are in the meanwhile lying
1 Constant. Porpbyr., de caerimoniis, i. 92. These accounts
of early inaugurations are probably taken by Constantine from
contemporary accounts.
2 Theopbanes, Chron., i. p. 210.
THE EASTERN RITE 13
on the ground, to signify, apparently, the vacancy of
the throne. The people acclaim him, he is raised on
a shield, and a campiductor places a torque about
his head. This last is perhaps a perpetuation of the
makeshift coronation of Julian with a military torque.
The standards are then lifted up, and people and
soldiery together acclaim the Emperor. The Emperor
re-enters the triclinium, and is invested with the
regalia. The Patriarch says a prayer which is
followed by the Kyrie eleeson, and then the Patriarch
invests the Emperor with the imperial chlarnys (the
purple robe), and sets a gorgeous crown upon his
head. After this the Emperor goes to the Kathisma
and shews himself to the people, who greet him with
the cry Auguste, Se/Sacrre. The Emperor then
proceeds to address the people in a special ritual
formulary, a book containing which is put into his
hand for the purpose.
EMPEROR. It is manifest that human power de
pends on the will of the supreme Glory.
PEOPLE. Abundance to the world ! As thou hast
lived, so rule. Incorrupt rulers for the world ! and
so on.
EMP. Since the most serene Augusta Ariadne
with the assent of the illustrious nobles and by the
election of the glorious Senate and mighty armies,
and the consent of the sacred people, have advanced
me, though unwilling and hesitating, that I should
assume the care of the Empire of the Romans, agree
ably to the clemency of the Divine Trinity
PEO. Kyrie eleeson. Son of God, have mercy upon
14 THE EASTERN RITE
him. Anastasie Auguste, tti vincas ! God will keep
the pious Emperor. God gave thee, God will keep
thee ! and so on.
EMP. / am not ignorant hoiv great a weight is
laid upon me for the common safety of all.
PEG. Worthy of the Empire ! Worthy of the
Trinity! Worthy of the City. Out with the in
formers. (This last is doubtless an unauthorised
interpolation.)
EMP. / pray Almighty God that as ye hvped me
to be, in this common choice of yours, so ye may find
me to be in the conduct of affairs.
PEO. He in whom thou believest will save th#e.
As thou hast lived, so reign. Piously hast thou lived,
piously reign. Ariadne, thou conquerest ! Many be
the years of the Augusta ! Restore the army, restore
the forces. Have mercy on thy servants. As Marcian
reigned, so do &&gt;w...(and much more to the same
effect).
EMP. Because of the happy festival of our Empire,
I will bestow 5 solidi and a pound of silver on each
man.
PEO. God will keep the. Christian Emperor.
These are the prayers of all. These are the prayers
of the whole world. Keep, Lord, the pious Emperor.
Holy Lord, raise up thy world. The fortune of the
Romans conquers. Anastasius Augustus, thou con
querest ! Ariadne Augusta, thou conquerest! God
hath given you, God will kesp you.
EMP. God be with you.
The Emperor then proceeds to the church of
THE EASTERN RITE 15
St Sophia and lays aside his crown in the Mutatorium,
and it is deposited in the sanctuary. He then offers
his gifts, and returning to the Mutatorium reassumes
his crown, and thence returns to the palace.
In the account which he gives of the inauguration
of Leo the Younger in 474 1 , Constantino illustrates
the ceremonies observed at the inauguration of one
associated in the Empire during his father s lifetime.
The reigning Emperor, accompanied by the
Senate and by the Patriarch Acacius, proceeds to
the Hippodrome, where the populace and soldiery
are already assembled. The Emperor standing
before his throne begins to address the troops, who
pray him to be seated. Saluting the people the
Emperor seats himself, and the concourse greeting
him with cries of Augustus, beseeches him to crown
the new Emperor. The Magister and Patricians
then lead forward the Caesar, and place him on
the Emperor s left hand. The Patriarch recites a
prayer to which all answer Amen. The Praepositus
then hands a crown to the Emperor, who himself
sets it on the Caesar s head, the people shouting
Prosperously, prosperously, prosperously. The
Emperor seats himself, while the new Emperor
addresses the people who greet him with shouts of
Augustus. The Eparch of the city and the Senate
come forward and present the new Emperor, according
to custom, with a modiolon, or crown of gold. Finally
the Emperor addresses the soldiery, and promises the
usual Donative.
1 De caenm. i. 94, pp. 431 ff.
16 THE EASTERN RITE
In these descriptions we still find a reminiscence
of the old election by the Senate, ratified by the
soldiery and people. The military assent is signified
by the raising aloft on the shield, and by the
imposition of the military torque, which was retained
as late as the time of Justin II. Leo I also received
a second torque in his right hand, which may perhaps
be identified with the second golden crown given to
Leo II. The meaning of this second crown is not
clear, but Mr Brightman 1 has suggested that it may
represent authority to crown consorts in the Empire.
The acclamations evidently follow a fixed ritual, and
the imperial speech is a written document.
We are told in these accounts of inaugurations some
thing of the imperial insignia. The imperial tunic
was of white, and when girded with the belt reached
to the knees. The belt (o>vdpiov) was a cincture of gold
jewelled. The gaiters (rov^ia) were purple hose. The
buskins (xa/xTrayia) were of crimson, with gold embroideries
and rosettes. The purple paludamentum reached to the
ankles, was apparelled with gold, and was fastened on the
right shoulder with a jewelled morse. The diadem was
a broad gold jewelled circlet with pendants over the ears.
It is to be noticed that the inauguration of an
Emperor took place at first in the Hippodrome. It is
not until the days of Phokas (602) that we find the
ceremony being performed in a church. The Emperor
Phokas was crowned by the Patriarch Cyriacus in
St John in the Hebdomon ; Heraclius (610) by the
Patriarch in St Philip in the Palace ; Heraclius II in
i J. Th. St., n. p. 375.
THE EASTERN RITE 17
St Stephen in Daphne. The Empress, unless crowned
with her consort or father, was not crowned in
church, and if crowned at all, the ceremony was of a
private and domestic nature and took place in the
palace, the Emperor himself setting the diadem upon
the head of the Empress.
We have not much information as to the develope-
ment of the rite during the seventh and eighth
centuries. The following description is given by
Theophanes of the coronation of Constantino VI by
his father Leo IV in 780 1 .
On Good Friday an oath of allegiance was taken
to the new Emperor by all classes in writing. On
the Saturday the imperial procession went down to
St Sophia. There the Emperor, according to custom,
arrayed himself in the imperial vestments, and
accompanied by his son and the Patriarch ascended
into the Ambo, the written oaths of allegiance being
deposited on the Holy Table. The Emperor informed
the people that he had acceded to their request, and
had associated his son with himself in the Empire.
Lo, ye receive him from the Church and from the
hand of Christ. The people respond, Answer us,
Son of God ; for from thy hand we receive the Lord
Constantine as Emperor, to guard him and to die for
him. On Easter Day the Emperor proceeds to the
Hippodrome, where an antiminsion (a portable altar)
having been set up, in the sight of all the people the
Patriarch recites a prayer, and the Emperor sets the
1 Theoph., CTironograpk., i. 695 f.
W. C. R. 2
18 THE EASTERN RITE
crown on the head of his son. Thereupon the pro
cession returns to the Great Church.
In the tenth century we have from the pen of
Constantino Porphyrogenitus 1 a full description of
the ceremonial of the coronation of an Emperor,
except for the actual prayers used. These however
can be found elsewhere, for there are extant two
patriarchal Euchologia belonging to this same period,
one of the end of the eighth century, the famous
Barberini uncial codex, and the other the Grotta
Ferrata codex of the twelfth century 2 . These both
contain the rite, and it is noticeable that it is the
same in both books, except for the fact that the
second includes the coronation of an Empress. The
rite therefore had remained unchanged from at least
the end of the eighth century until the twelfth.
The description given by Constantino is as follows.
The Emperor proceeds to the church of St Sophia
and enters the Horologion, and the veil being raised,
passes into the Metatorion, where he vests himself with
the Dibetesion and the Tzitzakion (a mantle, probably
flowered), and over them the Sagion (a light cloak).
Entering the church with the Patriarch he lights
tapers at the silver gates between the narthex and
the nave, and passes down the nave until he comes
to the platform before the sanctuary, which is called
the Soleas. Here before the Holy Doors leading
through the Eikonostasis he prays and lights more
1 De caerimoniis, i. 38.
2 Goar, Enchologion (1647), pp. 924 ff. The text given is that of
the Grotta Ferrata codex, showing the variations between it and
Ihe Barberini text.
THE EASTERN RITE 19
candles. The Emperor and the Patriarch then go
up into the Ambo, where the Chlamys or imperial
robe, and the Stemina or crown, have already been
set out on a table. The Patriarch then says the
Prayer over the Chlamys, and the chamberlains
put it on the Emperor. The Patriarch next says
the Prayer over the Crown, and at the end of it
takes the crown and sets it on the Emperor s head,
and the people cry Holy, holy, holy, Glmy be to God
on high and on earth peace, three times ; and then
acclaim him, Many be the years of N., the great
Emperor and Augustus.
If it is the son of a reigning Emperor who is
being crowned as an associate Emperor, the Patriarch
gives the crown into the hands of the Emperor, who
himself sets it on his son s head, the people crying,
He is worthy, and the standards are dipped in
obeisance.
After the Coronation the Laudes follow.
CANTORS. Glory be to God on high, and on earth
peace. The people likewise thrice.
CANT. Goodwill among Christian men. The
people likewise thrice.
CANT. God has had mercy on his people. The
people likewise thrice.
CANT. This is the great day of the Lord. The
people likewise thrice.
CANT. This is the day of the life of the Romans.
The people likewise thrice.
CANT. This is the joy and glory of the world.
The people likewise.
22
20 THE EASTERN RITE
CANT. On which the crown of the kingdom
The people likewise.
CANT. ...has worthily been set upon thy head.
The people likewise thrice.
CANT. Glory be to God the Lord of all. The
people likewise.
CANT. Glory be to God who hath crowned thy
head. The people likewise.
CANT. Glory be to God who declared thee (TO>
dfaSei^avrt ere) Emperor. The people likewise.
CANT. Glory be to God who hath thus glorified
thee. The people likewise.
CANT. Glory be to God who hath thus approved
thee. The people likewise.
CANT. And He tvho hath crowned thee, N., with
his own hand The people likewise.
CANT. ...will preserve thee long time in the
purple. The people likewise.
CANT. With the consort Augustae and the Princes
born in the purple. The people the same.
CANT. Unto the glory and uplifting of the Romans.
The people the same.
CANT. May God hear your people. The people
likewise.
CANT. Many, many, many.
R. Many years, for many years.
CANT. Long life to you, NN., Emperors of the
Romans.
R. Long life to you.
CANT. Long life to you, servants of the Lord.
R. Long life to you.
THE EASTERN RITE 21
CANT. Long life to you, NN., Augustae of the
Romans.
R. Long life to you.
CANT. Long life to you : prosperity to the sceptres.
R. Long life to you.
CANT. Long life to you, N., crowned of God.
R. Long life to you.
CANT. Long life to you, Lords, and to the
Augustae, and to the Princes born in the purple.
R. Long life to you.
The cantors proceed ; But the Creator and Lord
of all things, (the people repeat) who hath crowned
you with his own hand, (the people repeat) will
multiply your years with the Augustae and the
Princes born in the purple, (the people repeat) unto
the perfect stabiliment of the Romans.
Both choirs then chant Many be the years of the
Emperors, etc., and the Emperor descends, wearing
the crown, into the Metatorion, and seated upon his
throne, the nobles come and do homage, kissing his
knees. After which the Praepositus says At your
service, and they wish him Many and prosperous
years.
The Liturgy now proceeds, and the Emperor makes
his Communion.
The ceremonial at the coronation of an Empress
was much the same as that observed in the case
of the Emperor. The coronation act, however, was
performed not by the Patriarch but by the Emperor
himself. If the Emperor was married after his
1 De caerimoniis, I. 39.
22 THE EASTERN RITE
accession, the whole ceremony of the crowning of his
consort took place immediately after the wedding,
and not publicly in the church of St Sophia, but as
a private court function in the Augusteum.
The Euchologia, as has been mentioned above,
give the text of the prayers used, which Constantine
only indicates. They are as follows 1 .
As the Emperor stands with bowed head with
the Patriarch in the Ambo a deacon says the Ectene
or Litany.
The Patriarch then says the prayer over the
Chlamys, secretly:
Lord our God, King of kings, and Lord of
lords, who through Samuel the prophet didst choose
thy servant David, and didst anoint him to be king
over thy people Israel ; hear now the supplication
of us though unworthy, and look forth from thy holy
dwelling place, and vouchsafe to anoint with the oil
of gladness thy faithful servant N., whom thou hast
been pleased to establish as king over thy holy people
which thou hast made thine own by the precious blood
of thine Only-begotten Son. Clothe Mm with power
from on high; set on his head a crown of precious
stones ; bestow on him length of days ; set in his right
hand a sceptre of salvation ; stablish him upon the
throne of righteousness ; defend him with the panoply
of thy Holy Spirit ; strengthen his arm ; subject to
him all the barbarous nations ; sow in his heart the
fear of Thee, and feeling for his subjects ; preserve
him in the blameless faith ; make him manifest as the
1 Goar, Eucholoyion (1647), pp. 924 ff.
THE EASTERN RITE 23
sure guardian of the doctrims of thy Holy Catholic
Church ; that he may judge thy people in righteous-
ness, and thy poor in judgement, (and) save the sons
of those in want ; and may be an heir of thy heavenly
kingdom. (He goes on aloud) For thine is the might,
and thine is the kingdom and the power. A men.
The Patriarch then hands the Chlamys with its
fibula to the Vesti tores, who array the Emperor in it.
(If however it is the son, or daughter, or the wife
of an emperor who is to be crowned, the Patriarch
hands the vestment to the Emperor, who himself
puts it on the person to be crowned.)
The Patriarch then says the Prayer over the
Crown.
PATRIARCH. Peace be to all.
DEACON. Bow your heads.
PATRIARCH. To Thee alone, King of mankind,
has he to whom thou hast entrusted the earthly
kingdom bowed his neck with us. And we pray
Thee, Lord of all, keep him under thine own shadow ;
strengthen his kingdom ; grant that he may do con
tinually those things which are pleasing to Thee;
make to arise in his days righteousness and abundance
of peace ; that in his tranquillity ice may lead a
tranquil and quiet life in all godliness and gravity.
For Thou art the King of peace, and the Saviour
of our souls and bodies, and to Thee we ascribe glory.
A men.
The Patriarch then takes the crown from the
table, and sets it on the Emperor s head, saying :
In the name of the Father, and of the Son, and
of the Holy Ghost.
24 THE EASTERN RITE
The Emperor is then communicated.
Here however there is apparently a disagreement
between the Euchologia and the account of Constan tine
Porphyrogenitus. The Barberini Euchologion of the
eighth century states that the Patriarch celebrating
the liturgy of the Presanctified administers to him
the lifegiving communion, and the Grotta Ferrata
Euchologion of the twelfth century speaks of the
communicating the Emperor with the presanctified
Sacrament, while Constantine says nothing of the
Emperor being communicated in the reserved Sacra
ment, but implies that he was communicated in the
ordinary course of the Liturgy. It has been suggested
by Mr Brightman 1 that the apparent discrepancy
may be explained by supposing that the ecclesiastical
rubrics are drawn up on the assumption that the
Coronation will not necessarily be a festival with
a Mass, while the Court ceremonial assumes that it
will be. He goes on to point out that in ordinary
cases of accession the coronation was generally
performed at once, festival or no festival : in the
case of a consort, when the day could be chosen,
it was generally a festival.
The Greek rite in its final development is found
in the writings attributed to Codinus Curopalates 2
(c. 1400).
The Emperor proceeds to the church of St Sophia,
and there makes his profession of faith both in writing
and orally, reciting the Nicene Creed and declaring
1 J. Th. St., u. p. 383 and n. 2.
2 De officiis Constantino2X>Iitanis, c. xvii. (Bonn, 1839).
The Emperor Nicephorus Botoniates in his imperial robes
THE EASTERN RITE 25
his adhesion to the seven Oecumenical Councils,
professing himself a servant and protector of the
Church, and promising to rule with clemency and
justice. Then he proceeds to the triclinium called
the Thomaite 1 , and medals are scattered among the
people, and he is raised aloft on a shield. He then
proceeds once more to St Sophia, where screened by
a wooden screen erected for the purpose he is clothed
in the imperial vestments ; the Sakkos (the dibetesion
or dalmatic), and the Diadema (girdle) 2 , which have
already been blessed by bishops. The Liturgy is now
begun, and before the Trisagion, at the Little
Entrance, the Patriarch enters the Ambo and
summons the Emperor. There in the Ambo the
Patriarch recites the Prayers composed for the
anointing of Emperors, part secretly and part aloud,
and the Emperor having uncovered his head, the
Patriarch anoints him in the form of a cross saving,
He is holy, the people repeating the words thrice.
The Patriarch then sets the crown on the Emperor s
head saying, He is worthy, the people repeating
this also thrice. Thereupon the Patriarch again
recites prayers, doubtless the second prayer To
Thee alone. If however the Emperor to be crowned
is a consort, associated during his father s lifetime,
the Patriarch gives the crown to the Emperor, who
himself crowns his colleague.
1 The Thomaite triclinium was a part of the imperial palace
adjoining St Sophia.
a It is to be noticed that some of the imperial insignia have
changed their names. The <5iof(5ijjia was once equivalent to the
ffrfftfjia ; it is now synonymous with the O>KJ.
26 THE EASTERN RITE
If the Empress is to be crowned, she takes up her
position in front of the Soleas, and the Emperor
receiving the already consecrated crown from the
Patriarch, himself sets it on her head.
The Emperor and Empress being now crowned,
they go to their thrones, the Emperor holding in his
hand the Cross-sceptre ; the Empress her Baion or
wand, both remaining seated except at the Trisagion,
Epistle, and Gospel. When the Cherubic Hymn is
begun at the Great Entrance the chief deacons
summon the Emperor to the entrance of the Prothesis
and he is invested with the golden Mandyas (a vest
ment something like a cope) over his Sakkos and
Diadema, and so vested, holding in his right hand
the Cross-sceptre and in his left a Narthex or wand ,
he leads the procession at the Great Entrance in
virtue of his ecclesiastical rank as Deputatus or
Verger. He goes up to the Patriarch and salutes him,
and is then censed by the second deacon, who says,
The Lord God remember the might of thy kingdom
in his Kingdom, always, now and ever, and for ever
and ever, all the clergy repeating the words. The
Emperor greets the Patriarch, and putting off the
mandyas returns to his throne, rising only at the
Creed, the Lord s Prayer, and the Elevation. If he
is not prepared to communicate he remains seated
until the end of the Liturgy. If however he is
prepared to communicate, he is escorted to the
sanctuary by the deacons, and censes the altar
and the Patriarch, and is censed by the Patriarch.
1 Probably the badge of his office as Deputatus.
THE EASTERN RITE 27
Then committing his crown to the deacons he is
communicated after the manner of a priest. When
he has made his communion, he replaces his crown
and returns to his throne. After the Liturgy is over,
he receives the Antidoron, and is blessed by the
Patriarch and by the bishops present, and kisses
their hands. The choirs sing an anthem called the
avaTtA.aTe, and the Emperor is acclaimed by the
people, and so returns in procession to the palace.
In this account the most important feature is the
explicit mention of the unction. There is no definite
allusion hitherto in any account to any anointing in
the Eastern rite, until the time of the intruding
emperor Baldwin I, who was crowned with a Latin
rite in 1214.
In 1453 Constantinople was taken by the Turks,
and the Greek Empire came to an end. But the
Greek coronation rite still survives, and is used in
the Russian tongue at the coronation of the Czars of
Russia 1 , who regard themselves as the successors of
the Greek Caesars.
The Russian Czar is crowned at Moscow in the
Cathedral of the Assumption (Uspenski Sobor). The
imperial procession is met at the church door by the
Metropolitan, who blesses the Emperor and Empress
with holy water and censes them. Entering the
church they make their devotions and ascend to their
thrones. The 101st Psalm is sung, after which the
1 See Maltzew Die heilige Krouung in llitt- Dank- und Weifie-
Gottesdienste der orthodox-katholischen Kirche dea Morgenlandts
(Berlin 1897) pp. 1-60; E. Metallinos, Imperial and Uoyal
Coronation (London 190 2).
28 THE EASTERN RITE
Emperor is interrogated as to his belief, and recites
in a loud voice the Nicene Creed. Then is sung the
hymn Heavenly King, Paraclete/ and after the
Litany (Synapte) the hymn, Lord, save thy people
is sung thrice, and the lections follow at once ; the
Prophecy (Is. xlix. 13-19), the Epistle (Ro. xii. 1-7),
and the Gospel (Matt. xxii. 15-22). The Emperor
now assumes the purple robe, assisted by the
Metropolitan who says, In the name of the Father,
etc. The Emperor bares his head and the Metro
politan making the sign of the cross over it and
laying on his hand recites the prayer, Lord our
God (cp. p. 22), and then the prayer of the Bowing
of the head, To Thee alone (cp. p. 23). The
Metropolitan now presents the Crown to the Emperor,
who puts it on his head, the Metropolitan saying,
In the name of the Father, etc., and then proceeding
to explain the symbolical meaning of the crown.
Next the Metropolitan gives the Sceptre into the
Czar s right hand and the Orb into his left, saying,
In the name of the Father, etc., and explaining the
symbolical meaning of these ornaments.
The Czar then seats himself on his throne and
the Czarina is summoned. The Czar takes off his
Crown and with it touches the brow of the Czarina,
and then replaces it on his head. He then sets
a smaller Crown on the Czarina s head, and she
immediately assumes the purple robe and the Order
of St Andrew.
Thereupon the Archdeacon proclaims the titles of
the Czar and Czarina, and the clergy and the assembled
THE EASTERN RITE 29
company do homage by making three obeisances to
the Czar.
The Czar then gives the Sceptre and Orb to the
appointed officers, and kneeling down says a prayer
for himself that he may worthily fulfil his high office,
after which the Metropolitan says a prayer on his
behalf. Te Deum is sung and the Liturgy proceeds.
The Anointing takes place after the Communion
hymn (KOO/WVIKOV). Two bishops summon the Czar,
who takes his stand near the Royal Gates, the Czarina
a little behind him, both in their purple robes, and
there the Czar is anointed on the forehead, eyes,
nostrils, mouth, ears, breast, and on both sides of his
hands by the senior Metropolitan, who says : The
seal of the gift of the Holy Ghost. The Czarina is
then anointed with the same words, but on her fore
head only.
After he has been anointed, the Czar is conducted
through the Royal Gates and receives the Holy
Sacrament in both kinds separately, as if he were
a priest, and then are given the Antidoron and wine
with warm water, and water to wash his mouth and
hands. The Czarina is communicated in the usual
manner at the Royal Gates, and is given the Anti
doron, wine, and water.
The Father Confessor reads before the imperial
pair, who have returned to their seats, the Thanks
giving for Communion. After the dismissal the
Archdeacon says the royal anthem, TroAvx/aoViov, the
choir repeating thrice the last part, Many years/
and the clergy and laity then present congratulate
30 THE EASTERN RITE
their Majesties, bowing thrice towards them. The
Metropolitan presents the cross for the Czar and
Czarina to kiss, and the imperial procession leaves
the church.
THE ABYSSINIAN RITE
A curious and unique variety of the Eastern rite
survives to this day in Abyssinia 1 .
The Negus enters Axum in state, accompanied by
his principal officers. At a little distance from the
church he alights, and his progress is barred by a
cord held across the road by young girls. Thrice
they ask him who he is, and at first he answers that
he is King of Jerusalem, or King of Sion, and at the
third interrogation he draws his sword and cuts the
cord, the girls thereupon crying out that he verily is
their king, the King of Sion. He is met at the
entrance of the church (or sometimes apparently in a
tent which is perhaps a moveable church) 2 by the
Abuna and the clergy, and enters to the accompani
ment of music. He is anointed by the Abuna with
sweet oil, all the priests present singing psalms the
meanwhile. He is next invested with a royal mantle.
Finally a crown of gold and silver, in the shape of a
1 Voyage historiqtie d Abisxinie du R. P. Jerome Lobo, traduite
du Portugais, contimiee et augmentee de plusieurs dissertations, etc.
par M. Le Grand (Paris MDCCXXVIII) p. 252 f. ; The travels of the
Jesuits in Ethiopia, by F. Balthasar Tellez (London 1710), pp. 49f.,
184. The former of these writers has made use of the latter, and
so the two authorities are not independent.
2 I am using here the account given by Tellez of two different
coronations.
THE EASTERN RITE 31
tiara and surmounted by a cross, is set on his head,
and a naked sword denoting Justice is placed in his
hand. The liturgy is then celebrated, and the Negus
receives the Holy Sacrament. When he leaves the
church the first chaplain ascends a lofty place and
proclaims to the people that N. has been made to
reign, and the assembly greet the new monarch with
acclamations and good wishes, and come forward in
order to kiss his hand.
Unfortunately -none of the forms of this rite are
accessible. The chief point of interest in it lies in
the fact that the Negus is anointed. In view of the
obscurity which shrouds the history of Abyssinia
during the six centuries which followed the Arab
conquest of Egypt it would be precarious to say
whence this rite with the accompanying anointing
was derived. It may have been an independent
development in Abyssinia, derived from the accounts
of the anointing of kings found in the Old Testament,
more especially as many Judaising practices survive
in Abyssinia.
CHAPTER III
THE ORIGIN OF THE WESTERN RITE
THE Eastern rite was one and one only. There
was only one monarch in the East to be crowned, and
therefore the rite was subject only to a natural and
internal development.
When, however, we turn to the history of the
Western rite, we approach a very much more intricate
matter, for the contemporary western documents
give only general accounts and are not explicit as to
details.
In the old Empire the coronation of the Emperor
took place always at Constantinople and never at
Rome, and therefore the old rite was essentially
Eastern. When, however, the Neo-Roman Western
Empire came into existence, and Charlemagne was
crowned at Rome on Christmas day 800, there came
into existence a Western Imperial rite. There is
no record of the forms used, nor do we even know
for certain what took place on that occasion, but we
may perhaps presume that the Pope intended to do
what was proper on the occasion of the accession of
ORIGIN OF THE WESTERN RITE 33
an emperor, and followed the Constantinopolitan
ritual in outline, while it seems probable that the
actual prayers used were Roman compositions made
for the occasion. Here, at any rate, in the coronation
of Charlemagne we have the beginnings of the Roman
Imperial rite.
But if the coronation of Charlemagne marks the
origin of the Western imperial rite, it does not mark
the introduction into the West of the rite of the
consecration of a king, for such a rite had already
been in existence in Spain some two centuries before
this time. Whether this Spanish rite, which appears
to have been well established in the seventh century,
was an independent religious developement of the
ceremonies which seem to have been observed at the
inauguration of a new chieftain among most of the
northern peoples, or whether the idea of it was in
any way borrowed from Constantinople, there is not
sufficient evidence to show.
The Spanish rite was, as has been said, well
established in the seventh century. In the canons of
the sixth council of Toledo in 638 a reference is made
to the oath taken by a Spanish monarch. Julian
Bishop of Toledo in his Historia Wambad gives a
short description of the anointing of King Wamba,
at which he himself was present in 672, and in his
account speaks of the customs observed on such
occasions. It is then abundantly clear that a
consecration ceremony was observed at the accession
i c. 4 (P. L. xcvi. 766).
W. C. R. 3
34 ORIGIN OF THE WESTERN RITE
of the kings of Spain some two centuries before the
rite of the coronation was introduced at Rome.
But not only in Spain did such a rite exist before
the introduction of the imperial rite at Rome. It is
found in existence in the eighth century in France,
and probably it was used there before this date. We
read how the first of the Carolingian kings sought the
official recognition of his dynasty from the Church,
and that in response to his appeal Pope Zacharias,
lest the order of Christendom should be disturbed,
by his apostolic authority ordered Pippin to be
created king and to be anointed with the unction of
holy oil 1 . He was accordingly consecrated in 750
by St Boniface, on which occasion we are told that
he was elected king according to the custom of the
Franks 2 ; and to make assurance doubly sure he was
a second time consecrated by Pope Stephen himself,
who came over the Alps for the purpose and con
firmed Pippin as king with the holy unction, and
with him anointed his two sons Carl and Carloman to
the royal dignity 3 .
For England, if we leave out of consideration the
Pontifical of Egbert, which cannot be ascribed to
Egbert with any confidence, and of which the date
is uncertain, we have only scanty evidence of the
1 Reginonis Ckron., s. a. 749. Pertz, M. G.Hist. Script., i. 556.
2 Ibid. s. a. 753. Dom Cabrol, DA CL, Bretagne (grande-),
col. 1 238, thinks that it was from England that the custom of unction
passed into France, and that it was imported there by Boniface,
himself an Englishman. But this is a very precarious theory in
view of the scanty evidence for English coronations during this
period. See pp. 58-60.
8 Regin. Chron., a. a. 752. (Pertz, I.e.)
ORIGIN OF THE WESTERN RITE 35
existence of any coronation ceremony before the
tenth century, though we read of two isolated instances
in which, in Northumbria and in Mercia, under special
circumstances, kings are said to have been con
secrated during the eighth century 1 .
There remains the fact, then, that in Spain in the
seventh century it was the custom to consecrate the
Visigothic kings with unction, and a similar practice
appears in France during the eighth century in con
nection with the new dynasty inaugurated by Pippin.
For England the evidence is slight, though we read of
kings being consecrated in two isolated instances.
This evidence is earlier in date than the period at
which the exigencies of the Roman Empire called an
imperial rite into existence at Rome. Thus there
were in the West two separate and distinct intro
ductions of the consecration rite, the first into the
Visigothic kingdom of Spain from which, in all
probability, the Prankish and Anglo-Saxon rites
were derived ; the second in Rome on the occasion
of the renaissance of the Western Empire. About
the end of the ninth century these two rites began to
influence one another, and from the Roman rite of
the coronation of an Emperor a Roman rite of the
coronation of a King was produced.
In the consideration of the different Western rites
and their developements, perhaps the method most
convenient to follow is, first to treat of the imperial
rite, and then of the royal. Though this method
has its disadvantages from the point of view of the
1 Seep. 58 f.
32
36 ORIGIN OF THE WESTERN RITE
interaction of the two rites upon each other, yet on
the whole it is the simplest and clearest way of
treating the many varieties of rite that accumulated
in process of time.
NOTE
There seems to be no evidence of the existence of
any coronation rite among the Britons. Gildas is
sometimes quoted as evidencing the existence of a
British rite. He says as follows ; Kings were anointed,
and not by God, but such as stood out more cruel
than other men ; and soon they would be butchered,
not in accordance with the investigation of the truth,
for others more cruel were chosen in their place 1 .
It is plain that this language is merely metaphorical.
There is a passage occurring in Adamnan s life of
St Columba which is more to the point 2 . It speaks
of an ordination (ordinatio) of King Aidan by the
saint. And there (i.e. in lona) Aidan coming to
him in those same days he ordained (ordinavit} as
king, as he had been bidden. And among the words
of ordination he prophesied things to be of his sons
and grandsons. And laying his hands upon his head,
ordaining him, he blessed him.
I do not think that this occurrence can be regarded
in any sense of the word as a consecration of Aidan.
It appears to be nothing more than a very solemn
blessing. The word Ordinatio is curious, but it is
probably referring to the laying on of the hand in
benediction.
1 Gildas, de excidio Britanniae, c. xix.
2 Adamnan, Vit. S. Columbani, in. 5.
CHAPTER IV
THE WESTERN RITE OF THE CORONATION
OF AN EMPEROR AT ROME
THE Western coronation rite came into existence
on the foundation of the Neo-Roman or Holy Roman
Empire by Charlemagne. The rite by which he was
crowned was evidently regarded as the equivalent to
that used at Constantinople, for the contemporary
accounts claim that the ceremony was carried out
more antiquorum.
The two earliest accounts of the coronation of
Charlemagne agree closely but give only scanty
details. The Chronicle of Moissac 1 describes the
event thus. Now on the most holy day of the
Nativity of the Lord, when the king arose from prayer
at Mass before the tomb of the blessed apostle Peter,
Leo the Pope with the counsel of all the bishops and
priests and the Senate of the Franks and also of the
Romans, set a golden crown on his head, in the
presence also of the Roman people, who cried : " To
Charles the Augustus crowned of God, great and
l Chron. Moiss., B. a. 801 (for 800), Pertz, M. G. H, Script., i. 305.
38 THE ROMAN IMPERIAL RITE
pacific Emperor of the Romans, life and victory."
And after the Laudes had been chanted by the
people, he was also adored by the Pope after the
manner of the former princes.
Very much the same is the account given by the
Liber Pontificalis 1 . After these things, the day
of the Nativity of our Lord Jesus Christ arriving,
they were all again gathered together in the aforesaid
basilica of the blessed Apostle Peter. And then the
venerable and beneficent pontiff with his own hands
crowned him with a most precious crown. Then all
the faithful Romans, seeing the great care and love
he had towards the holy Roman Church and its
Vicar, unanimously with loud voice cried out, by the
will of God and the blessed Peter, key-bearer of the
kingdom of the heavens, "To Charles, the most
pious Augustus crowned of God, great and pacific
Emperor of the Romans, life and victory." Before
the sacred tomb of the blessed Apostle Peter, in
voking many saints 2 , thrice was it said; and he was
constituted by all Emperor of the Romans. In the
same place the most holy priest and pontiff anointed
1 Duchesne, Lib. Pontificalis, 11. p. 7.
2 Plures sanctos invocantes, i.e. the Laudes spoken of in the
Chron. of Moissac. " Les Laudes sont une serie d acclamations
dans lesquelles on iuvoque le Christ, les anges, et les saints pour la
personne qui est 1 objet de la ceremonie." Duchesne, op. cit. n. 37,
n. 33. The Laudes were not exclusively a feature of the coronation
rite, but had a place in any public function of which any great
personage was the centre. Laudes in very much the same form
as usual here had been used on a previous occasion in honour of
Charles as King of the Franks and Roman Patrician. See Dom
Leclercq, DACL, Charlemagne, col. 786. An example of the
Laudes will be found on p. 43.
THE ROMAN IMPERIAL RITE 39
with holy oil Charles, his most noble son, as king,
on that same day of the Nativity of our Lord Jesus
Christ.
The forms by which Charlemagne was crowned
have not survived and we have only such short
descriptions as these as to what took place, and a
comparison in other cases of such descriptions with
the rites actually used warns us how precarious
it is to rely too much on the accounts even of
eyewitnesses.
In the two accounts given above it will be noticed
that the Chronicle of Moissac seems to desire to keep
up the old fiction of a constitutional election when it
speaks of the coronation as taking place with the
counsel of all the bishops and priests, and the
Senate of the Franks and also of the Romans ; and
also some sort of recognition by the people seems to
be implied by the statement of the Liber Pontificalis
that Charlemagne was constituted by all Emperor of
the Romans.
Einhard 1 , in his Life of Charles, expressly states
that Charles had no idea beforehand of the intention
of the Pope to crown him as Emperor, and that if he
had known he would not have entered St Peter s
on that eventful Christmas Day. But the words
of the Chronicle of Moissac certainly imply that it
was a prearranged thing, and if Charlemagne was
really taken by surprise, it was probably the method
of the coronation, at the hands of the Pope, which
1 Einliard, Vita Caroli, c. xxvm.
40 THE ROMAN IMPERIAL RITE
constituted the surprise. The occurrence of the
Laudes need not present any difficulties to the view
that the whole affair was unexpected, for as we have
seen they were a familiar part of great public functions,
and it is possible that the people were led on such
occasions by official cantors, as we know was the
practice at Constantinople.
But the most important question connected with
Charlemagne s coronation is, Was Charles anointed 1 ?
There is no reference whatever to any anointing in
the contemporary accounts of the Chronicle of Moissac
and the Liber Pontificalis, nor yet in other almost
contemporary matter such as the verses of the Poeta
Saxo\ or the Chronicle of fiegino 2 . To this must be
added the fact, inconclusive in itself, that there is no
mention of any unction in the earliest extant Order
of the Western imperial rite, that of the Gemunden
Codex. On the other hand it is expressly stated by
a contemporary eastern historian, Theophanes, that
Charlemagne was anointed from head to foot 3 , and
this statement is repeated by a later Greek writer of
the twelfth century, Constantine Manasses, who adds,
after the manner of the Jews 4 .
If Charlemagne was not anointed but only crowned
1 Poeta Saxo, de gestis Caroli.
Post laudes igitur dictas et summus eundem
Praesul adoravit, sicut mos debitus olim
Principibus fuit antiquis.
2 Begin. Ckron., s. a. 801, Leo Papa coronarn capiti iinposuit;
et a cuncto Komanorum populo ter acclamation est, etc. (Pertz,
I.e. 562.)
8 Chronographia, i. p. 733.
* Compend. Chron., P. 6. cxxvn. 389.
THE ROMAN IMPERIAL RITE 41
by the Pope, then his coronation was strictly in ac
cordance with the rite of Constantinople, for it is
probable that there was no unction in the Eastern
rite at this date, and thus the Western rite on its
first introduction into the West would be similar in
its outstanding feature to the Eastern rite.
Of course the use of an unction at the consecration
of a king had long been the central feature of the
Western rite of the consecration of a King. But
it must be borne in mind that Charlemagne was here
being crowned as Roman Emperor, and that he had
been anointed as King of the Franks on the occasion
long ago of his father Pippin s anointing as Prankish
King at the hands of Pope Stephen. Moreover it
is added in the Liber Pontificalis that after the
coronation of Charlemagne as Emperor, the Pope
anointed his son Charles as King. Duchesne finds
here the explanation of the statement of Theophanes
that Charlemagne was anointed, and thinks that he
has confused the two events which took place on the
same occasion, the coronation of Charlemagne as
Emperor, and the anointing of the younger Charles
as King.
It may be noticed, before we leave Charlemagne,
that at the coronation of his grandson Louis the
Pious in 813 as associate in the Empire, he himself
crowned Louis with his own hands, thus following
exactly the Eastern precedent in such a case. It
may be that here we have the explanation of the
alleged dissatisfaction and surprise of Charlemagne
at his coronation on Christmas Day, 800. He may
42 THE ROMAN IMPERIAL RITE
have intended to crown himself instead of being
crowned by the Pope.
I
The earliest Roman forms used at the coronation
of an Emperor are found in the Gemunden Codex,
and constitute Martene s Ordo III . This rite is very
early, being of the ninth century, and it is possible
that with some such forms as these Charlemagne
himself was crowned.
The rite begins with a short prayer for the
Emperor : Exaudi Domine preces nostras etfamulum
tuum ilium, etc., and then follows at once the prayer
Prospice Omnipotens Deus serenis obtutibus hunc
gloriosum famulum tuum ilium, etc., at the end
of which the Emperor is crowned with a golden
crown with the words, Per eum cui est honor et
gloria per infinita saecula saeculorum. Amen.
Next follows the Traditio Gladii, with the form
Acdpe gladium per manus episcoporum licet indignas,
vice tamen et auctoritate sanctorum Apostolorum
comecratas tibi regaliter impositum, nostraeque bene-
dictionis officio in defensione sanctae ecclesiae divinitus
ordinatum ; et esto memor de quo Psalmista prophe-
tavit dicens : Accingere gladio super femur tuum
potentissime, ut in hoc per eundem vim aequitatis
exerceas.
The Laudes 2 are then chanted.
1 De antiquis rit. ecclesiae, n. p. 207. (Ed. 1763.)
2 See p. 38, n. 2.
THE ROMAN IMPERIAL RITE 43
CANTORS. Exaudi Christe.
R. Domino nostro illi a Deo decreto summo
Pontifici et universali Papae vitam.
C. Exaudi Christe.
R. Exaudi Christe.
C. Salvator mundi.
R. Tu ilium adiuva.
C. Exaudi Christe.
R. Domino nostro illi Augusta, a Deo coronato
magno et pacifico imperatori vitam.
C. Sancta Maria (thrice).
R. Tu ilium adiuva.
C. Exaudi Christe.
R. Tuisque praecellentissimis filiis regibus
vitam.
C. Sancte Petre (thrice).
R. Tu illos adiuva.
C. Exaudi Christe.
R. Exercitui francorum, Romanortim, et Teu-
tonicorum vitam et victoriam.
C. Sancte Theodore (thrice).
R. Tu illos adiuva.
C. Christus vincit, Christus regnat, Christus im-
perat. (Twice, and R. the same.)
C. Rex regum, Christus vincit, Christus regnat.
(R. the same.)
Here follow a series of acclamations.
Rex noster Christus vincit, Christus regnat. Spes
nostra Christus vincit. Gloria nostra Christus vincit.
Misericordia nostra Christus vincit. Auxilium nos
trum Christus vincit. Fortitudo nostra Christus
44 THE ROMAN IMPERIAL RITE
vincit. Victoria nostra Christus vincit. Liberatio
et redemptio nostra Christus vincit. Victoria nostra
Christus vincit. A rma nostra Christus vincit. Murus
noster inexpugnabilis Christus vincit. Defensio nostra
et exaltatio Christus vincit. Lux, via, et vita nostra
Christus vincit. Ipsi soli imperium, gloria, et potestas
per immortalia saecula, Amen. Ipsi soli virtus,
fortitudo, et victoria per omnia saecula saeculorum,
Amen. Ipsi soli honor, laus, et iubilatio per inftnita
saecula saeculorum, Amen.
In conjunction with this rite Martene gives
another very close to it but differing in some
respects. The form at the crowning is different,
Accipe coronam a Domino Deo tibi praedestinatam.
Habeas, teneas, possideas, ac filiis tuis post te in
futurum ad honorem, Deo auxiliante, derelinquas.
Then follows at once the prayer Deus Pater aeternae
gloriae. The Collect is given of the Mass, Deus
regnorum. It is to be noted that the earliest
Milanese rite 1 of the coronation of a king, of the
ninth century, is almost identical with this rite of
the Gemunden Codex.
II
What may be regarded as a second recension of
the Roman rite is the Order of the Coronation of an
Emperor given in Hittorp s Ordo Roman us 2 . This
1 See below, p. 114.
2 Melchior Hittorp, De divinis cath. eccles. ojjiciis (Paris 1610),
p. 153. Cp. the .Ordo I of A. Diemand, Das Ceremoniell der
Kaiserkrfinungen von Otto I bis Friedrich II, pp. 124, 125. Almost
identical with this is the Ordo ad benedicendum imperatorem qnando
coronam accipit, of 0. R. xn., P. L. Lxxvm. coll. 1101, 1102.
THE ROMAN IMPERIAL RITE 45
is of the tenth or eleventh century. It differs con
siderably from the last recension, and is more fixed
and definite in character, but is still definitely
Roman.
First the Emperor takes the oath as follows : In
nomine Christi promitto, spondeo, atque polliceor ego N.
imperator coram Deo et beato Petro apostolo, me pro-
tectorem ac defensorem esse huius ecclesiae sanctae
Romanae in omnibus utilitatibus in quantum divino
fultus fuero adiutorio, secundum scire meum ac posse.
As he enters St Peter s the Cardinal Bishop of
Albano meets him at the silver door, and recites
the prayer, Deus in cuius manu corda sunt regum,
a new form. Inside the church the Cardinal Bishop
of Porto says the prayer Deus inenarrabilis auctor
mundi, another new form, and after the Litany has been
said, before the Confessio of St Peter, the Cardinal
Bishop of Ostia anoints the Emperor on the right
arm and between the shoulders with the oil of
catechumens, using the form Domine Deus Omnipo-
tens cuius est omnis potestas again another new form,
which however is found in the rite by which Pope
John VIII crowned Louis II of France at Troyes
in 877. The Pope then crowns the Emperor, using
one of three forms which are given, Accipe signum
gloriae in nomine Patris, etc., or (alia) Accipe coronam
a Domino Deo praedestinatam, or (alia) with the
prayer Deus Pater aeternae gloriae.
46 THE ROMAN IMPERIAL RITE
III
A third recension of the Roman rite may be seen
in a group of orders of the twelfth century, that
of the Pontifical of Apamea 1 , the Order of the
Pontifical of Aries 2 , and Ordo III of Waitz 3 . It
must be borne in mind that the rite was in a
continual process of developement in all lands, and
therefore however convenient it may be to trace its
history by means of recensions, yet these recensions
must be to some extent arbitrary, and indeed even in
a group chosen to illustrate any given recension the
documents vary to some extent from each other.
The second of the orders mentioned above was
that by which the Emperor Frederick I was crowned
in 1155.
The Emperor first takes the oath on the Gospels
in the church of St Mary in Turri to defend the
Roman Church ; thither he is attended by two arch
bishops or bishops of his own realm, and thence he
proceeds to St Peter s, where he is met at the
entrance by the Bishop of Albano, who says the
prayer Deus in emus manu. Inside the church the
Bishop of Porto says the prayer Deus inenarrabilis
auctor mundi. The Emperor then goes up into the
1 Marine s Ordo VI, op. cit. n. p. 211.
2 Martene s Ordo VII, ibid. p. 212; Pertz, M. G. Leyg., n. 97.
Diemand (op. cit. p. 30) thinks that the title of this order Incipit
Ordo qualiter rex Teutonicus etc. shews that this order is not
official. But the Exercitus Teutonicus is prayed for in the
Laudes of the Gemunden Codex. See above.
8 Q. Waitz, Die Formeln der Deutschen Koniys- und der
Romischen Kaiser-Kronung (Gottingen, 1872), pp. 67, 68.
THE ROMAN IMPERIAL KITE 47
choir, and the Litany is said, he lying prostrate the
while before the altar of St Peter. The Litany over,
he is anointed by the Bishop of Ostia on the right
arm and between the shoulders, before the altar of
St Maurice. The three orders do not quite agree in
the prayers of consecration. In the two orders of
Martene the prayer of anointing is Domine Deus
cuius est omnis potestas, or Deus Dei Films, this
latter perhaps a non-Roman form, and here first
found in the Roman rite. In the Ordo of Waitz
the consecration prayer is Deus gui es iustorum
gloria, the unction being made at the words Accende,
quaesumus, cor eius ad amorem gratiae tuae per hoc
unctionis oleum, unde unxisti sacerdotes, etc., followed
by Domine Deus omnipotens cuius est, etc. Then the
Pope sets the crown on his head, with the form
(M. vin and W.) Accipe signum gloriae, W. also
adding the prayer Coron-et te Deus.
M. vi is more developed here. After the anointing
the Pope gives the Emperor the sword at the altar of
St Peter, Accipe gladium imperialem ad vindictam
quidem malorum, etc., and kisses him ; he then girds
the sword on him with the words Accingere gladio tuo
super femur, etc., and kisses him ; and the Emperor
brandishes it and then returns it to its sheath. Then
the sceptre is delivered with the words Accipe scep-
trum regni, virgam videlicet virtutis ; and finally
the Pope crowns him, saying: Accipe signum gloriae,
and once more kisses him. The Teutons then chant the
Laudes in their own tongue, and Mass is celebrated.
The rite is still simple at this period, but two
48 THE ROMAN IMPERIAL RITE
developements in the ceremonial have taken place.
The Emperor from this time forward takes the oath
in the church of St Mary in Turri ; and is no longer
anointed before the Confessio of St Peter, but in the
chapel of St Maurice, no one henceforth being
anointed before the Confessio but the Pope at his
consecration \
NOTE
The account given by Robert of Clary 2 of the coro
nation of the first Latin Emperor of Constantinople,
Baldwin of Flanders, in 1204, shews it to have been
a purely Western ceremony.
The Emperor accompanied by the clergy and
nobles went in procession from the imperial palace
to the church of St Sophia. Here he was arrayed
in his royal vesture in a chamber specially pre
pared for him. He was anointed kneeling before
the altar, and was then crowned by all the bishops.
There is no mention of any other investiture, though
the sword, sceptre, and orb are all referred to.
Finally he was enthroned holding the sceptre in
his right hand and the orb in his left, and Mass
was celebrated.
The account given by Robert is very meagre, but
the rite described is clearly Western, and apparently
one very similar to the third recension of the Roman
rite.
1 Diemand (op. cit.) divides the whole period from Otto I (962)
Frederick II (1220) into three recensions only, in the first of which
he classes all those orders in which the anointing takes place hefore
the Confessio of St Peter.
2 Hopf, Chroniques, p. 73 f.
THE ROMAN IMPERIAL RITE 49
IV
The end of the twelfth century is marked by
a further developement in the rite contained in the
Liber Censuum of Cardinal Cenci 1 . This particular
rite was probably used at the coronation of Henry VI
and the Empress Coustantia by Pope Celestine III in
1191*.
The Emperor and Empress go in procession to
St Mary in Turri, the choir singing Ecce mitto
angelum, and there the Emperor takes the oath to
defend the Roman Church. The oath has become
longer and the Emperor swears fealty to the Pope
and to his successors and that he will be a defender
of the Roman Church 3 , and kisses the Pope s foot.
The Pope gives him the Peace, and the procession
sets out to St Peter s, singing Benedictus Dominus
Deus Israel. At the silver door of St Peter s the
Bishop of Albano meets the Emperor and recites the
prayer Deus in cuius manu sunt corda regum. As
1 Pertz, M. G. Legg. n. 187 ff .
2 So Pertz, I.e., but Diemand (op. cit. p. 35) takes it to be the
Order used in the coronation of Henry III by Pope Clement II.
This is without doubt an official Order.
8 In nomine doinini nostri Jesu Christi. Ego N. rex, et
futurus imperator Romanorum, promitto, spoudeo, polliceor, atque
per haec evaugelia iuro coram Deo et beato Petro apostolo, tibi
N. beati Petri apostoli vicario fidelitatem, tuisque successoribus
canonice intrantibus ; meque arnodo protectorem ac defensorem
fore hums sanctae Roinanae ecclesiae, et vestrae personae, ves-
trorumque successorum in omnibus utilitatibus, in quantum divino
fultus fuero adiutorio, secundum scire meurn ac posse, sine fraude
et malo iiigeuio. Sic me Deus adiuvet et haec sancta Dei evaugelia.
W. C. B. 4
50 THE ROMAN IMPERIAL RITE
the Pope enters the Responsory Petre amas me is
sung. Then under the Rota the Pope puts to the
Emperor a series of questions concerning his faith
and duty, and while the Pope retires to vest, the
Bishop of Porto recites the prayer Deus inenarrabilis
auctor mundi. Next the Emperor is vested in the
chapel of St Gregory with amice, alb and girdle, and
is led to the Pope, who facit eum clericum, and
he is thereupon vested with tunic, dalmatic, pluviale,
mitre, buskins, and sandals. The Bishop of Ostia
then proceeds to the silver door, where the Empress
has been waiting, and recites the prayer Omnipotens
aeterne Deus fons et origo bonitatis, and she is then
led to St Gregory s altar to await the Pope s pro
cession. The Pope proceeds to the Confessio of
St Peter and Mass is begun. After the Kyrie the
Litany is said by the archdeacon, the Emperor and
Empress lying prostrate the while. The Emperor
is then anointed (apparently before the altar of
St Maurice) 1 by the Bishop of Ostia with the oil of
exorcism on the right arm and between the shoulders
with the prayer Dominus Deus Omnipotens cuius est
omnis potestas, followed by the prayer (once an
alternative) Deus Dei Filius. The benediction of
the Empress follows, Deus qui solus habes immortali-
tatem, and she is anointed on the breast with the
1 There is no mention of the place where the Emperor is
anointed, but as he is invested before the altar of St Maurice
it seems probable that here too he was anointed by the Bishop of
Ostia as in the last recension. Diemaud seems not to have noticed
where the investitures took place, and assumes that the unction was
made before the Confessio of St Peter.
51
form Spiritus Sancti gratia humilitatis nostrae officio
copiosa descendat, etc. The Pope, the anointing
over, descends to the altar of St Maurice, on which
the crowns have been deposited, and delivers a ring-
to the Emperor with the form Accipe anulum
signaculum videlicet sanctae fidei, etc., followed by
a short prayer, Dem cuius est omnis potestas, a much
shortened form of the prayer already used at the
anointing; next the sword is girt on with the form
Accipe hunc gladium cum dei benedict ione tibi col-
latum, and the prayer Deus qui providentia ; and he
crowns the Emperor with the form Accipe signum
gloriae, etc. The Empress is then crowned with the
form Accipe coronam regalis excellentiae, etc. The
Pope delivers the sceptre to the Emperor with the
form Accipe sceptrum regiae potestatis, virgam scilicet
rectam regni, virgam virtutis, etc., followed by the
prayer Omnium Domine fans bonorum. Then at the
altar of St Peter the Gloria in excelsis is sung, and
the special collect Deus regnorum omnium follows.
The Laudes are now sung and then the Mass pro
ceeds, the Emperor offering bread, candles, and gold ;
and the Emperor offering wine, the Empress the
water for the chalice. Both communicate, and on
leaving St Peter s the Emperor swears, at three
different places, to maintain the rights and privileges
of the Roman people.
The most noticeable thing in this recension is the
appearance of the investiture with the ring, which
comes from non-Roman sources and disappears again
in the next recension.
42
52 THE ROMAN IMPERIAL RITE
In the fourteenth century further developements
appear. The order used at the coronation of Henry
VIP, and the Ordo Romanus XIV of Mabillon 2 , may
be taken as representative of this period.
The oath is slightly varied. It is made, as usual,
in the church of St Mary in Turri, where the Emperor
is received by the canons as a brother canon, and
the Emperor swears that he will be the protector
of the Roman Church, but does not swear fealty
to the Pope and his successors as in the preceding-
recension. In St Peter s the Bishops of Albano and
Porto say their accustomed prayers, and the Litany
is said before St Peter s altar. Then the Bishop
of Ostia, before the altar of St Maurice, anoints the
Emperor on the right arm and between the shoulders
with the prayers Domine Deus Omnipotent cuius est
omnis potestas and Deus Dei Filius. After the
anointing the Pope kisses the Emperor sicut unum
ex diaconibus and Mass is begun at the altar of
St Peter, the collect Deus regnorum omnium being
said after the collect for the day. After the gradual
the Pope first sets a mitre on the Emperor s head,
and then crowns him with the form Accipe signum
gloriae : the Sceptre and Orb are then delivered,
though no forms of delivery are given, and lastly
the Sword is delivered with the form Accipe gladium
1 Pertz, M. G. Legg. pp. 528 ff.
2 P. L. LXXVHI. coll. 1238 ff. Almost identical is Muratori a
Order. See Lit. Rom. Vetus, Vol. H. p. 455.
THE ROMAN IMPERIAL RITE 53
ad wndictam, etc., a longer form than hitherto used
containing the words per nostras manus, licet indig-
nas, vice tamen et auctoritate beatorum apostolorum
consecratas imperialiter tibi concessum, and girt on
with the words Accingere gladio tuo super femur, etc.,
and the Emperor thereupon kisses the Pope s feet.
After the gradual the Laudes are sung. At the
offertory the Emperor offers first gold, and then
acting as sub-deacon (more subdiaconi) offers the
chalice and water-cruet to the Pope.
The Empress is met at the entrance of St Peter s
and the prayer Omnipotens sempiterne Deus fons et
origo, etc., is there said. When the Empress has
been crowned she is brought to the Pope, who, after
reciting the prayer Deus qui solus habes immortalita-
tem, anoints her with the form Spiritus Sancti gratia,
this form being longer than in the last recension.
Then he places the mitre on her head ita quod
cornua mitrae sint a dextris et a sinistris, and
finally crowns her with the form Officio nostrae
indignitatis in imperatricem solemniter benedicta
accipe coronam imperialis excellentiae, etc.
After the Communion it is added that the Pope
may, if he wish, say the prayers Prospice, quaesumus,
Domine Omnipotens Deus serenis obtutibus, Benedic,
Domine, quaesumus, hunc principem, or (alia) Deus
Pater aeternae gloriae, all of which occur in earlier
Roman rites.
54 THE ROMAN IMPERIAL RITE
VI
The final recension of the Roman rite appears
in the Pontifical of 1520 1 . There is very little
difference between this and the last recension. It
is mentioned that the Emperor is clad in surplice
and almuce at his reception as a canon at St Mary
in Turri. The old privileges of the Cardinal bishops
of Albano, Porto, and Ostia have passed away, and
any Cardinal bishop may officiate in their place.
The order of the investitures is different, first the
delivery of the Sword, which the Emperor thrice
brandishes after it has been girt on him ; secondly
the Sceptre and Orb, which are delivered, the Orb
in his right hand and the Sceptre in his left, under
one form, Accipe mrgam virtutis atque veritatis ;
lastly the Crown, after which the Emperor kisses
the Pope s feet. The Empress is crowned as before.
At the offertory the Emperor serves the Pope as
a sub-deacon. After the Communion the Emperor
kisses the Pope s cheek and the Empress his hand,
and the Pope can say, if he wish, the three prayers
allowed in this place in the last recension.
Here we leave the Roman imperial rite at the
last stage of its developement. It may be noted that
the Roman Emperor was three times crowned ; first
at Aachen, later sometimes at Frankfort, as King of
the Eastern Franks, or after the time of Henry II as
1 Pontificate Romanum (1520). De coronatione Roman! Im-
peratoris.
The Emperor Charles V in his Coronation robes
THE ROMAN IMPERIAL RITE OO
King of the Romans 1 ; secondly at Milan (or more
often as a matter of fact at Monza) as King of Italy
or King of the Lombards ; thirdly at Rome by
the Pope as Roman Emperor. Until he had been
crowned at Rome he was only Imperator Electus or
Erwahlter Kaiser. As a matter of fact no Emperor
was crowned at Rome after the time of Frederick III
(1440), though Charles V was crowned as Emperor at
Bologna.
1 Rex Teutonicorum occurs often m the tenth aud eleventh
centuries. Rex Germanicorum occurs once or twice in early times.
Maximilian I first added the title Hex Germaniae. Bryce says
that there is reason to think that in later times Ericallter began to
acquire the meaning of elective in the place of elect. See
Roman Empire, p. 531, note b. (Ed. 1910.)
CHAPTER V
THE CORONATION OF A KING.
THE ENGLISH RITE
As we have seen, the coronation rite is found
existing in the new kingdoms of the West some two
centuries before an imperial coronation rite was called
into existence in the West at the resuscitation of the
Empire by Charlemagne. In Spain the rite is found
in use in the seventh century, in Prankish lands it was
already well established in the eighth century, and in
England a rite was used at the end of the same
century certainly on two occasions though under
special and abnormal circumstances 1 .
In the ninth century a Roman rite for the corona
tion of a king came into being, partly derived from the
Roman imperial forms but largely influenced also by
the other existing royal rites. From this time there
was a continual reaction of the Roman and the
national rites upon each other, and it is safe to say
that on no two occasions even in the same country
was the rite used in exactly the same form, so
unceasing was the developement.
1 The first reference to the consecration of a Saxon king is
found in the Anglo-Saxon Chronicle under the year 785, when
Ecgferth was associated as king by his father Oifa.
THE ENGLISH RITE 57
The classifying of the different developements of
the rite even of one country is a work of considerable
difficulty. The Recensions by means of which the
developement of each rite is marked are, to a certain
extent, arbitrary, and simply mark periods at which
the process of developement has evolved definite
changes. There is a vast number of forms in exis
tence, many of which were probably never used but
simply served to render the Pontificals in which they
occur complete.
The history of the rite is most easy to follow in
the older kingdoms of England and France, in which
both the monarchical and the national spirit were
most marked, and which accordingly were inclined
to shew a somewhat independent spirit towards the
Papacy. Germany and Hungary were largely in
fluenced in their rite by the Roman, while those
lands, such as the Scandinavian kingdoms and
Scotland, which emerged somewhat late from a
condition of semi-barbarity, only attained to the
dignity of possession of a coronation rite at a time
when the prestige of things Roman was well estab
lished, with the result that their rite appears to have
been more or less Roman.
THE ENGLISH RITE
There are six well-marked recensions of the
English rite.
(1) The Order of the so-called Pontifical of
Egbert.
(2) The so-called Order of Ethelred II.
58 THE ENGLISH RITE
(3) The Order of the twelfth century.
(4) The Order of the Liber Eegalis, which lasted
(in English from the time of James I) until the reign
of James II.
(5) The Order of James II.
(6) The Order of William and Mary, which with
comparatively unimportant changes has been used
down to the present time.
I
The earliest form of the English rite is that
which is found in the so-called Pontifical of Egbert,
Archbishop of York 732-766. Of this rite Dom
Cabrol 1 says that it is sans doute le plus ancien
qui existe. But the whole question of the date
of this Pontifical, and its connection with Egbert
is one that much needs investigation, and in the
absence of any recent and thorough discussion of
these points, it is precarious to deal with this docu
ment as belonging to the eighth century.
As to the existence of a coronation rite among
the Anglo-Saxons, we find two allusions to a religious
ceremony in the Anglo-Saxon Chronicle at the end
of the eighth century. Thus under the year 785 we
are told thatEcgferth, who was associated on the throne
by his father Offa, was in that year hallowed as
king 8 (to cyninge gehalgod). The same authority
1 DACL, art. Bretagne (grande-), col. 1238.
2 Dom Cabrol, loc.cit., giving the Anglo-Saxon Chronicle as his
authority, most unjustifiably states that Ecgferth was couronue"
et oint. In the case of Ecgferth the A.-S. Chronicle account goes
THE ENGLISH RITE 59
speaks of the consecration of Earchvulf on his
accession to the Northumbrian throne in the year
795 ; he was then consecrated and raised to his
throne (geblestod 7 to his cinestole ahofen).
Eardwulf who was of the old line of kings had been
called to the throne after a usurpation.
Both these kings were, however, raised to the
throne under peculiar circumstances, and we cannot
therefore regard this evidence as proof that a coro
nation rite was definitely established in England by
the end of the eighth century because of these iso
lated instances occurring in the two Saxon kingdoms
of Mercia and Northumbria, all the more so as in
both cases it was the influence of the Church that set
these kings on the throne. We are also told by Asser
a story of the consecration of Alfred as king by Pope
Leo IV at Rome, whither he had been sent by his
father Ethelwulf. This story is embellished and
repeated by other writers 1 , who add that Alfred
retained the regalia and vestments used at this
Roman coronation, and that they were preserved
back to the compiler of the Winchester Annals drawn up under
Alfred. What his sources were we do not know. In the case of
Eardwulf of Northumbria we have the contemporary Northumbrian
Annals embedded in Simeon of Durham and known through him
and certain passages common to him and the A.-S. Chronicle,
extending from the death of Bede to 802.
1 Rich, de Cirencestria, Speculum Historiale (Rolls Series),
n. p. 27. We have the evidence of a charter of Burgred and
Aethelswyth to show that crowns were among the regalia of the
Mercian kings in the ninth century, but this does not necessarily
imply any religious ceremony of coronation. J. M. Kemble, Codex
Diplom., n. 94.
60 THE ENGLISH RITE
henceforward among the English regalia. But a
fragment of a letter from Pope Leo to Ethelwulf
disposes of this legend altogether, for in it he informs
King Ethelwulf that he has invested his son Alfred
with the insignia of a Roman consul 1 . Asser makes
no mention of any coronation of Alfred in England.
The Order then of the Pontifical of Egbert must
be used with caution. All that we can say with
respect to its date is that a comparison between it
and the so-called Order of Ethelred, which is of the
tenth century, shews that the former is an earlier
compilation than the latter, and much simpler and
less fixed in character.
The Order 2 is called Benedictio super regem noviter
elect urn, and the Mass into which it is inserted is
called Missa pro regibus in die benedictionis. The
Mass collect is Deus regnorum omnium et Ckristiani
maxime protector imperil, da servo tuo regi nostro
N. triumphum mrtutis suae scienter excolere, ut cuius
constitutione sunt principes eius semper munere sint
potestates.
1 See Stubbs Introd. to William of Malmesbury, Gesta Begum
(Rolls Series), n. p. xlii, n. 4. Filium vestrum Erfred quern
hoc in tempore ad sanctorum apostolorum limina destinare curastis,
benigne suscepimus et quasi spiritalem filium consulatus cingulo,
honors, vestimentisque, ut mos est Romanis consulibns, decora-
Timus, eo quod in nostris se tradidit manibns.
2 Henderson, Pontificate of Egbert (Surtees Soc., Vol. xxvn.),
pp. 100 ff . Another text of the same Order is printed from the
Pontificate Lanalatense by L. G. Wickham Legg, English Coronation
Becords, Westminster, 1901, pp. 3 ff., who also gives the unimportant
variations of the text of the Order as it appears in the Leoffric
Missal.
THE ENGLISH RITE 61
The Epistle is Lev. xxvi. 6-9, and the Gospel is
that which is used in the English rite to this day,
Matt. xxii. 15-22. After the Gospel the coronation
service begins, and seven prayers are contemplated
as being used.
1. Te invocamus.
2. Deus qui populis tuis, or (alia) 1 In diebus
eius oriatur.
3. Deus electorum fortitudo. This is the con
secration prayer, and while one bishop says it all the
other bishops anoint the king on the head. During
the unction is sung the anthem Unxerunt Salomonem
and the Ps. Domine in virtute tua.
4. A series of 15 benedictions, said probably by
different bishops, following the delivery of the
Sceptre to the king : Benedic Domine hunc praesulem,
etc.
5. The Verge or bacillus is delivered to the king
with the form Omnipotens det tibi Deus de rare caeli.
6. The crowning takes place. All the bishops
set the Crown on the king s head with the prayer
Benedic Domine fortitudinem regis. The people
immediately acclaim the king with the cry Vivat rex
N. in sempiternum, and the nobles salute him with
a kiss 2 .
7. The last prayer is Deus perpetuitatis auctor.
1 Reference is made in this rite to seven prayers used, and In
diebus is therefore evidently regarded as an alternative. Some
times it is very uncertain whether Alia means or, or also.
8 This detail follows the text of the Leoffric Missal. In the
other two texts it is apparently stated that the people kiss the king,
but the rubric is in all three texts confused and probably corrupt.
62 THE ENGLISH RITE
After this the Mass proceeds, and there is a
special Preface. It is noticeable that all the variable
Mass prayers are Roman.
At the end of the rite there is appended a short
charge on the three chief duties of a king, Rectitudo
regis est noviter ordinati . . .haec tria praecepta populo
Christiana sibi subdito praecipere, namely to secure
the peace of Church and people, to repress violence
and rapine, and to be just and merciful. Probably
in such words as these the king s oath ran. The
oath in the next recension is in almost the same
words, and most of the prayers reappear later in
other rites. There is no provision made for the
coronation of a Queen consort, just as in the Eastern
rite there is no provision made for the ceremonial
crowning of the Empress. But there seems to have
been some prejudice among the Anglo-Saxons against
any very close association of the king s consort with
him on the throne 1 , apparently on account of the
matrimonial irregularities of which Saxon kings were
guilty in common with most other Teutonic monarchs.
It is to be noticed that the crown is called the
Galeus, a word which recalls the TrepiKe^aAaiov
of the Eastern Emperor. The Saxon
1 For the nation of the West-Saxons does not allow a queen to sit
beside the king, nor to be called a queen, but only the king s wife.
Asser, De rebus gestis Aelfredi, s.a. 856 (Petrie, Mon. Hist. Brit.
p. 471). The Annales Bertiniani, which s. a. 856 recount the corona
tion of Judith in France, definitely state that the coronation of a
queen was not practised among the Saxons. See Pertz, M.G.H.
Script, i. 450. For the position accorded to the consorts of Anglo-
Saxon kings, see Liebermann, Gesetze der Angelsachsen, n. s. T.
Konigin.
THE ENGLISH RITE 63
kings of later date called themselves /3ao-<Aet5. And
in the charter of Burgred and Aethelswyth, to
which reference has already been made, one of the
regular Greek terms for the imperial crown is actually
used Ego Burgred rex necnon ego Aethelswytha
pari coronata stemma regali Anglorum regina. These
facts may possibly indicate the influence of the
Eastern Empire on the courts of the West, though
they may simply illustrate the Latin of the period.
II
The order that marks the second recension of the
English rite, and which is called the Order of King
Ethelred, was in all probability that used at the
coronation of Edgar in 973.
In this second recension of the English rite every
portion of the older is represented but there is more
solemnity. In the delivery of the insignia there is
a greater formality ; and whereas the rite in Egbert s
book is simply called Benedictiones super regem, in
this order it is called Consecratio Regis. Alternative
forms are provided, and whereas in Egbert the rite is
inserted into the Mass, in later recensions the whole
rite precedes the Mass.
As the king enters the church the anthem
Firmetur manus is sung. Then the king prostrates
himself before the altar during the singing of Te Deurn.
After this the king takes the oath, which is the charge
at the end of Egbert s order transformed into a direct
oath by a slight alteration of the first few words 1 .
1 Ha.ec triapopulo Christiana etmihi svbdito in Christipromitto
nomine. In primis ut ecclesia Dei et omnis populua Christianu*
64 THE ENGLISH RITE
Then is said Te invocamus, (alia) Deus qui populis,
(alia) In diebus eius oriatur. Here probably the
alia means or though it may mean also. Now
comes the Consecratio, Omnipotens sempiterne Deus
creator ac gubernator, (alia) Deus elector um for titudo,
(item alia) Deus Dei Filius. Of these three prayers
the first is found in the rite used by Abp Hincmar at
the coronation of Louis II in 877, and also in the
Ordo Romanus of Hittorp of about the same date ;
the second is the consecration prayer of Egbert ; the
third is an early Roman form, and is found in nearly
all subsequent rites. Then follows a new feature,
the investiture with the Ring, with the form Accipe
anulum signaculum videlicet sanctae fidei and the
prayer Deus cuius est omnis potestas, both of them
found in Hittorp s Ordo Romanus. The king is
then girt with the Sword with the form Accipe hunc
gladium, which is different from the Roman form,
and now first occurs, and the prayer Deus qui pro-
videntia tua, which also now first appears, and is
based on a collect in the Gregorian Sacramentary for
use in time of war. The king is crowned with the
form Coronet te Deus, which was used at the coro
nation of Charles the Bald at Metz in 869 ; and the
prayer Deus perpetuitatis follows. The Sceptre is
delivered with the form Accipe sceptrum regiae potes-
veram pacem nostro arbitrio in omm tempore servet. Aliud u<
rapacitates et crimes initjuitates omnibus gradibus interdicam.
Tertium ut omnibus iudiciis aequitatem et misericordiam prae-
cipiam, ut mihi et vobis indvlgeat suam misericordiam clement et
misericors deus. Qui vivit.
THE ENGLISH RITE 65
tatis followed by the prayer Omnium Domine fons
bonorum, both of which occur first here and in the con
temporary French order of Ratold. The Verge is then
delivered with the form Accipe virgam virtutis atque
aequitatis 1 , which first occurs in the Ordo Romanus
of Hittorp. A series of nine benedictions follows, six
of which occur in the orders of Charles the Bald (869)
and Louis II (877), and the last three in Egbert s rite.
Finally the king is enthroned with the form Sta et
retine, a form which first occurs here and in Ratold s
rite, followed by the blessings Omn. det tibi Dem
de rore, (alia) Benedic Domine fortitudinem principis,
both of which occur in the forms of Egbert.
The Mass prayers, which are different from those
of Egbert, are found in the Missa quotidiana pro
rege of the Gregorian Sacramentary.
In this recension the coronation of the queen
consort first occurs. She is anointed on the head
with the form In nomine Patris... prosit tibi haec
unctio olei in honorem, etc., and the prayer Omn.
semp. Dens affluentem spiritum 1 . Both these forms
1 In the text of this recension given in Dr Wickham Legg s
Three Coronation Orders (H. B. S. 1900), p. 59, the form with which
the verge is delivered is followed by a prayer, Ineffabilem misen-
cordiam tuam ; and then the pallium is given with the form,
Accipe nunc vestem summi honoris, and a prayer, Omn. Deus
cuncti honoris iustus depositor. None of these forms appear
elsewhere.
2 In this prayer occur the words, tjuae per manus iiontrae
impositionem hodie regina instil aitur. These words have been
regarded by some as evidence, lingering on only in the forms for
the crowning of a queen, that originally there was a laying on
of hands at the consecration of a king. The ordinatio of King
Aidan by St Columba is adduced as further evidence, and the
W. C. R. 5
66 THE ENGLISH RITE
here first occur. The Ring is then given with the
form Accipe anulum fidei signaculum sanctae Trini-
tatis, and the prayer Deus cuius est omnis potestas
(which is not the same prayer as that found elsewhere
with the same beginning in the coronation of a king),
both of which appear now for the first time. Lastly
the queen is crowned with the form Accipe coronam
gloriae, and the prayer Omnium Dominejons bonorum ;
the second of which is a shortened form of the corre
sponding prayer in the order for the coronation of
the king, while the former is a slighly different
edition of the form in Hittorp s Ordo Romanus.
It may be noted that the forms for the coronation
of a queen given in the order of Ratold, and
forming the second recension of the French rite,
are almost identical with those of the English
recension.
The developement of the rite in this second re
cension is most marked, and it is interesting to note
that the same influences have been at work on the
French rite of this period, which is very close to the
second English recension.
expression of Photius x.etpo6ea-ia Paari\eia? might also be adduced.
Both, if they have any other than a general meaning, doubtless
refer to the laying on of hands always anciently observed in
blessing. But in this particular passage the words evidently refer
simply to the setting of the crown on the queen s head.
THE ENGLISH RITE 67
III
In the twelfth century a third recension of the
English rite 1 appears, in which the rite has been
subjected to a very considerable Roman influence.
The Ordo Romanus of Hittorp or some kindred order
has been followed to a large extent in preference to
the old national order.
As the king enters the church the anthem
Firmetur manus is sung, and the king lies prostrate
before the altar during the Litany. The intro
duction of the Litany is a new feature and Roman.
After the Litany the king takes the oath, In Christi
nomine promitto haec tria populo Christiana. A bishop
then asks the people whether they accept the Elect
as king, Si tali principi, etc., and they answer
Volumus et concedimus. This recognition is a new
formal feature, but informally it had taken place
long before, e.g. at the coronation of William I.
It also appears in the French order of Louis VIII,
but disappears again from the French rite later on.
Then is said the prayer Omn. aeterne Deus creator
omnium, followed by a series of benedictions, the
same as those which follow the delivery of the
sceptre in Egbert, but in a shorter form. Next
is said the prayer Deus ineffabilis auctor mundi,
which is first found in the order by which Pope
John VII crowned Louis II at Troyes in 877. It
occurs henceforward in practically every order, but
1 See L. Q. Wickham Legg, English Coronation Records, pp. 30 S.
52
68 THE ENGLISH RITE
whereas the word ineffabilis is always used in the
English orders (and the German Aachen order) else
where inenarrabilis is always found. The anointing
is much more elaborate than heretofore ; first the
hands are anointed Unguantur manus istae, etc., then
follows the consecration prayer (Roman) Prospice
omnipotens Deus, after which the king is anointed on
head, breast, shoulders and bends of arms, Unguantur
caput istud, pectus, etc., and during the anointing
the Responsory Deum time is sung. This elaborate
unction is identical with that prescribed in Hittorp s
order, though the forms are not the same. After
the anointing is said Deus Dei Filius, (alia) Deus qui
es iustorum gloria. The investitures are then made ;
the Sword with the Roman form A ccipe gladium per
manus, etc. ; the Armills and the Pallium with forms
now first appearing, Accipe armillas sinceritatis, and
Accipe pallium, etc. Then comes the coronation,
the crown being blessed with the prayer Deus tuorum
corona, and the king being crowned with the form
Coronet te Deus, which is first found at the coronation
of Charles the Bald in 869. The prayer Deus per-
petuitatis follows the coronation. The ring is given
with the Roman form Accipe regiae dignitatis anulum ;
the sceptre with the old form Accipe sceptrum regiae
potestatis, and the prayer Omnium Domine fans bo-
norum ; and lastly the verge with the old form. The
Benedictions which follow are those contained in
Hittorp s order, and finally the king is enthroned
with the form Sta et retine.
The queen s coronation follows in substance
THE ENGLISH RITE 69
Hittorp s order, while retaining some of the features
of the last English recension.
The first prayers Omn. semp. Deus fons et origo
and Deus qui solus habes both follow the Roman
order. At the unction the Roman prayer Spiritus
sancti gratia is found, while the actual form of
anointing In nomine Patris and following, Omn. semp.
Deus afflwntem, etc., are of the last English order.
The ring is given with the old English form slightly
altered and the prayer Deus cuius est omnis potestas,
also from the English rite. There is the same bene
diction of the queen s crown as of the king s, and she
is crowned with the old form or (alia) the Roman
Officio nostrae indignitatis, and the rite ends with
the English Omnium Dominejons bonorum.
IV
A fourth recension is that of the Liber Regalis 1 ,
and was probably the order used for the first time at
the coronation of Edward II. This recension, which
represents the English rite in its most elaborate form,
returns in part to the second recension and combines
it with the Romanised rite of the last recension. This
conflation renders it very long. This fourth recension
remained more or less unchanged until the time of
James II, although in English for James I onward.
The recognition takes place as a preliminary to
the rite, and then the rite begins with the anthem
1 L. G. Wickham Legg, English Coronation Records, pp. 81 ff.
For other forms of this fourth recension cp. J. Wickham Legg,
Missale Westmonasteriense (H. B. S.), n. coll. 673 ff., and Maskell,
Monumenta Ritualia, m. pp. 1-81.
70 THE ENGLISH RITE
Firmetur manus as in the last recension, and the
king makes his first oblation, and then is said a
prayer now first appearing, Dem humilium visitator,
which is adapted from a collect in the Gregorian
sacramentary in adventu fratrum supervenientium.
A sermon is now introduced, after which the king
takes the oath, no longer directly, but in answer to
interrogations as in the Roman rite. Finito quidem
sermone...metropolitanus...interroget, Si leges et con
suetudines ab antiquis iustis et Deo devotis regibus
plebi Anglorum concessas cumsacramenti confirmations
eidem plebi concedere et servare voluerit ; et praesertim
leges, consuetudines, et libertates a glorioso rege
Edwardo clero populoque concessas.
The king promising that he will maintain these
rights, the Archbishop then puts to him the following
questions :
Servabis ecclesiae Dei cleroque et populo pacem ex
Integra et concordiam in Deo secundum vires tuas ?
Resp., Servabo.
Fades fieri in omnibus iudiciis tuis aequam et
rectam iustitiam et discretionem in rnisericordia et
veritate secundum vires tuas ? R. Faciam.
Concedis iustas leges et consuetudines esse tenendas,
et promittis eas per te esse protegendas, et ad honorem
Dei roborandas quas vulgus elegerit secundum vires
tuas ? R. Concedo et promitto.
Then follows the bishops petition Domine Rex a
vobis perdonari and the king s promise to preserve
the rights and privileges of the Church, which is
probably derived from the French rite. After this
THE ENGLISH RITE 71
Veni Creator is sung, and then is said the old prayer
Te invocamus reintroduced into the rite and the
Litany, after which are sung the Penitential psalms
a new feature.
The consecration section of this recension is a
curious conflation of a number of consecration
prayers. Omn. semp. Dens creator omnium 1 , (alia)
Benedic Domine hunc regem, (alia) Deus ineffabilis,
followed by the restored Deus qui populis tuis, and
then the actual consecration prayer, the old Deus
electorum fortitude, introduced by Sursum corda and
Preface. The king is now anointed on the hands
with the form Unguantur manus, the anthem Un-
xerunt Salomonem being sung the while, and after
the prayer Prospice omn. Deus serenis obtutibus (the
Roman consecration prayer) the king is anointed in the
form of a cross on the breast, each shoulder, between
the shoulders, at the bend of each arm, and on the
head. After the anointing the prayers Deus Dei
Filius and Deus qui es iustorum are said. The king
is now arrayed in the Colobium sindonis, and the
Archbishop proceeds to bless the regalia, using for
the purpose the prayer here first occurring, Deus
rex regum. The king is then arrayed in tunic, hose,
and buskins, and the Archbishop then blesses the
sword, using the prayer Exaudi Domine preces
nostras, which now appears for the first time. The
investiture with sword, armills, pallium, and crown
1 In this recension the words qnem in huius regni regem pariter
eligimus in this prayer are altered to quern . . . consecramus. The
change was never made in the same prayer in the French rite.
72 THE ENGLISH RITE
then takes place, the accompanying forms being
those of the last recension. After the crowning the
anthem Confortare et esto vir is sung, and the ring
is first blessed with two prayers now first occurring,
Deus caelestium terrestriumque and Benedic Domine
et sanctifica anulum, and then delivered with the
form of the last recension followed by the prayer
Deus cuius est omnis potestas. The sceptre and
verge are then delivered with the forms of the last
recension, and finally after the three benedictions
and Te Deum conies the enthronisation. The king
being enthroned the homage is done.
In this recension the coronation of the queen
consort is very similar to the rite of the last recension,
the differences being that the first prayer in the third
recension, Omn. semp. Deus fons et origo, is omitted,
the prayer Spiritus Sancti gratia before the unction
disappears, and Officio indignitatis is no longer an
alternative form, but is said after the coronation has
taken place with the older English form. The queen
is anointed on head and breast.
The Mass prayers are similar to those of the
second recension, but there are some differences ;
a collect is said for the queen as well as for the king ;
the two prayers Omn. Deus det tibi de rare and
Benedic Domine fortitudinem (which are said im
mediately after the enthronisation in the second
recension, but had disappeared from the third) are
said at the king s second oblation of a mark of gold ;
an alternative Secret is given, that of the Roman
Missa pro Imperatore ; a blessing of the king and
THE ENGLISH RITE 73
people is inserted before the Agnus Dei ; and the
alternative Postcomm union is different from the
alternative of the second recension.
The rite of the Liber Regalis was used, as has
been said, until the time of James II. It was rendered
into English for James I 1 , and served in an almost
identical form for the coronations of Charles I and
Charles II. The version is not very elegant, but
it is certainly as good an English composition as the
original is a Latin. The miraculous chrism 2 was
last used at the coronation of Elizabeth, and was
then either exhausted or had become unfit for
further use. The form with which Archbishop
Laud consecrated the chrism for the coronation of
Charles I still exists 3 .
The Recognition becomes at this time an integral
part of the rite, and is introduced by an anthem.
Immediately after the Recognition the anthem
Firmetur manus and Ps. Ixxxix are sung. The
king then makes his first oblation and the Arch
bishop says the prayer God which visitest those
that are humble (Deus visitator humilium). The
king now takes the oath, which is given in Latin
1 J. Wickham Legg, The Order of the Coronation of King
James I (Russell Press, London, 1902).
2 The miraculous chrism first appears in the fourteenth cen
tury. It was given by the Virgin to St Thomas Becket. Probably
the miraculous chrism of England owes its existence to the desire
of the English not to be outdone by the French who possessed a
chrism supplied by an angel for the coronation of Clovis.
8 Chr. Wordsworth, Coronation of King Charles I, 1626,
pp. xix, xx.
74 THE ENGLISH RITE
and French as well as English, and the petition
of the bishops, Domine Rex a vobis perdonari, which
is left untranslated. Veni Creator is then sung,
followed by We beseech thee, Lord, Holy Father
(Te invocamus], and the Litany in English with
a special petition proper to the occasion. Then
are said the four prayers Almighty and everlasting
God, Creator of all things (Omn. semp. Deus creator
omnium} ; Lord, thou that governest all kingdoms
(Benedic Domine} ; God the unspeakable Author
{Deus ineffabilis) ; and God which providest for thy
people (Deus qui populis). The consecration follows,
God the strength of thy chosen (Deus electorum fortl-
tudo\ introduced by Sursum corda and Preface, the
prayer being slightly altered in some of its phrases.
The king s hands are then anointed with the form
Let these hands be anointed (Unguantur manus),
followed by the anthem Zadok the priest ( Unxerunt
Salomonem) and the prayer Look down, Almighty God
(Prospice omnipotent) ; the king is then anointed on
the breast, between the shoulders, on both shoulders,
on the boughts of the arms, and on the crown of the
head. Then follow the prayers God the Son of God
(Deus Dei Filius) and God which art the glory of the
righteous (Deus qui es iustorum gloria). The king is
now vested with Colobium and Dalmatic, after which
the Archbishop says the prayer God the King of
kings (Deus Rex regum) ; then with the Supertunica
or close pall, hose, and sandals by the Dean of
1 Faciendo signum crucis is struck ont, but the queen is
anointed in the manner of a cross.
THE ENGLISH RITE 75
Westminster, and with the spurs by a nobleman.
The Sword is blessed with the form Hear our
prayers (Exaudi quaesumus), and is delivered to
the king with the form Receive this kingly sword
(Accipe gladium). He is invested with the Armill,
Receive the armill (Accipe armillas) ; with the
Mantle or open pall, Receive this pall (Accipe
pallium ) ; with the Crown, the Archbishop taking
it in his hands and saying God the crown of the
faithful (Deus tuorum), and God of eternity (Deus
perpetuitatis}, and crowning the king with the form
God crown thee (Coronet te Deus}. The choir in
the mean time sings the anthems Be strong (Con-
fortare) and The king shall rejoice (Deus in virtute).
The Archbishop now blesses the Ring with the
prayers God the creator of all things in heaven
(Deus caelestium) and Bless, Lord, and sanctify
(Benedic Deus), and places it on the king s right
wedding finger, saying Receive the ring of kingly
dignity {Accipe regiae dignitatis anulum). Then
the prayer God, to whom belongeth all power (Deus
cuius est\ after which the king offers the sword and
it is redeemed. The Archbishop delivers the Scep
tre, Receive the sceptre (Accipe sceptrum), and prays
Lord, the fountain of all good things (Omnium
Domine fons) ; likewise the Verge, Receive the rod
(Accipe virgam). The Archbishop then blesses the
king, The Lord bless thee (Bemdicat tibi} Te Deum
is sung, and the king is enthroned with the form
Stand and hold fast (Sta et refine), after which the
peers do their homage.
76 THE ENGLISH RITE
The order of the queen s coronation follows that
of the Liber Regalis. First is said by a bishop at
the west door of the Abbey the prayer Almighty
and everlasting God, the fountain (Omn. semp. Deus
Jons et origo), then at the altar God, which only hast
immortality (Deus qui solus}. She is then anointed
on the crown of her head with the form In the name
of the Father (In nomine}, and then on the breast,
the same form being repeated, after which is said the
prayer Almighty everlasting God, we beseech thee
(Omn. semp. Deus affluentem). She is then given
the Ring with the form Receive this ring (Accipe
anulum), and the prayer God, to whom belongeth
all power (Deus cuius est omnis potestas). The Arch
bishop blesses the Crown saying God the crown
of the faithful (Deus tuoruin), and crowns her with
the form Receive the crown of glory (Accipe coronam),
adding : Seeing you are by our ministry solemnly con
secrated (Officio indignitatis), after which he says the
prayer Lord, the fountain (Omnium Domine fons),
and so ends the queen s coronation.
The Communion service follows, beginning at the
collect Almighty God, we. beseech thee that this thy
servant (Quaesumus omn. Deus ut famulus}. The
epistle and gospel are the same as in the Liber
Regalis. The offertory is sung, and the king offers
bread and wine and a mark of gold. At this point
are inserted the two blessings Almighty God give thee
(Omn. Deus det tibi) and Bless, Lord, the virtuous
carriage (Benedic Domine fortitudinem), which occur
in the Liber Regalis after the enthrouisation. The
THE ENGLISH RITE 77
Secret is the old prayer Bless, we beseech thee, Lord,
these thy gifts (Munera Domine quaes. oblata). There
is no longer a special preface as heretofore.
In the Order of Charles I there are a few un
important variations. A sermon is introduced
before the king takes the oath. In the Consecration
prayer (God the strength) a return is made to the
original, which had been slightly altered for James I.
The old order of the prayers God crown thee and
God of eternity is reverted to. The first of the
two blessings of the ring disappears. Perhaps the
prayer God the unspeakable author was not used 1 ,
as it does not occur in the copy of the order which
the king himself used on his coronation day. In the
Eucharist the two blessings after the offertory are
said after, instead of before, the Secret.
Queen Henrietta Maria was not crowned.
At his trial, among the many accusations brought
1 The MS. copy of the order which the king himself used is now
in the library of St John s College, Cambridge. Prynne (Canter-
burie s Doome, p. 70) accuses Abp Laud of having inserted divers
prayers into the order from the Koinan Pontifical, an assertion due
to either his ignorance or his malice, for the examples which he
gives are all in the old English rite. Heylin (Cyprianus Anglicus,
ed. 1668, p. 14 2) states that there was used at the coronation of
Charles I a prayer which had been intermitted since Henry VI and
was that that followeth : " Let him obtain favour for the people like
Aaron in the tabernacle, Elisha in the waters, Zacharias in the
temple; give him Peter s key of discipline and Paul s doctrine,"
which clause had been omitted in times of Popery, as intimating
more ecclesiastical jurisdiction to be given to our kings than the
Popes allowed of. But this prayer does not occur in any of the
extant copies of Charles rite, nor does it occur in any English
order whatsoever, but it does occur in the Roman rite. Heylin seems
to have confused this prayer with some other actually in the order .
78 THE ENGLISH RITE
against him, Laud was accused of having tampered
with the coronation oath 1 in two particulars. He
was charged with adding to the first section the
qualifying words agreeable to the King s prerogative,
and of omitting from the last section the words
quae populus elegerit.
There was an alteration made in the first section.
This concludes in the old oath of the Liber Regalis,
which was used in English at the coronation of
James I, with the words granted to the clergy and
people by the glorious King, Saint Edward your
predecessor. In the oath as taken by Charles I
the words and people were omitted, while there
was added at the end of the section according to
the laws of God, the true profession of the Gospel
established in this kingdom, and agreeing to the
prerogative of the kings thereof and the ancient
customs of this realm. Laud denied any knowledge
of this alteration.
In the last section of the oath the Liber Regalis
has Concedis iustas leges et consuetudines esse tenendas,
et promittis per te eas esse protegendas quas vulgus
elegerit? Here again in the oath of Charles there
is a modification of the wording, Sir, will you grant
to hold and keep the rightful customs which the
commonalty of this your kingdom have ? But this
alteration had as a matter of fact been made at the
time of the last coronation, for this passage is almost
identical with the oath taken by James I. That there
1 See Chr. Wordsworth, Coronation of King Charles I, 162
(H. B. S. 1892), pp. Ixff., 18 ff.
THE ENGLISH RITE 79
was in Stuart times a deliberate attempt to weaken
the force of some of the language in the oath is
evident. Henry VIII had been dissatisfied with the
terms of the oath and made some attempt to alter it
by the insertion of such modifying expressions as
not prejudicial to his jurisdiction/ not prejudicial
to his crown, which the nobles and people have
made and chosen with his consent But his attempted
revision came to nothing, and both he and Edward VI
took the oath at their coronation in the form in which
it stands in the Liber Reyalis 1 .
It may also be noted here, as a matter connected
with the oath, that up to the time of Henry VII the
years of a king s reign were reckoned from the day of
his coronation, the oath being regarded as the com
pact or covenant made between him and his people,
sealing as it were his election to the throne. From
the time of Henry VIII onwards the king s reign
has been reckoned from the death of his predecessor 2 .
Laud took infinite pains in the preparation of the
coronation ceremony, in which he acted in the place
of the Dean of Westminster. His copy of the Order
with his MS. annotations still exists in the library of
St John s College, Cambridge. No detail is neglected
and some of his notes are very amusing ; for exam
ple, in connection with the putting on of hose and
sandals he remarks, These both Hose and Shews
the K : would haue putt on vpo his other shoes :
1 L. G. Wickham Legg, English Coronation Records, pp. 240, 241.
2 Sir Harris Nicolas, Chronology of History (London, 1833),
pp. 272 f.
80 THE ENGLISH RITE
w ch had almost indaingered y e tearinge of y e old
Tinsin Hose. It is safer to vnlase them before hand
when they be vsed againeV
The recipe for the preparation of the chrism used
is preserved. The chrism was consecrated by Laud,
who was at that time Bishop of St David s, and who
was acting for the Dean of Westminster. It is the
dean s function to bless the chrism if he is a bishop.
If he is not a bishop the archbishop himself conse
crates it.
It is perhaps most convenient at this point to
deal with the coronation of King Charles at Holyrood
by Abp Spotiswoode on June 18, 1633, for the rite
then used was manifestly based on the English order,
and was the work of Abp Laud. There are in it
certain variations from the English rite, which were
probably deliberately made with the intention of im
parting a special Scottish character to the ceremony.
After the Litany, instead of the four prayers of the
English order only one occurs, which is a combination
of the two English prayers Almighty and everlasting
God, creator of all things and Lord, thou that
governest all kingdoms. The prayer after the
anointing, God the Son of God, is shortened. At
the investitures the prayer God, the King of kings,
a prayer of benediction of the ornaments, becomes
a benediction of the king. The form accompanying
the investiture of the Sword is shortened, and God
of eternity disappears at the crowning. On the other
hand there appears after the crowning what may
1 Cbr. Wordsworth, op. cit., p. 36, n. 5.
THE ENGLISH RITE 81
be a feature of the old Scottish rite, the Obligatory
oath of the people, which is read out by the Earl
Marshal : We swear, and by the holding up of our
hands do promise all subjection and loyalty to king
Charles our dread sovereign : and as we wish God to
be merciful to us, shall be to his majesty true and
faithful, and be ever ready to bestow our lives and
lands and what else God hath given us, for the
defence of his sacred person and crown. The form
at the delivery of the Sceptre is slightly shortened.
After the benediction, as in the English rite, the king
kisses the archbishop and the bishops. The form
of enthronisation is slightly altered, and after the
enthronisation a royal pardon is proclaimed and the
homage of the peers is done. Of the Communion
service which follows no details whatever are given.
V
With the accession of James II we come to an
important point in the developement of the English
rite. Since James was a member of the Roman
Church he was not allowed to receive the Holy
Sacrament after the use of the English Church, and
Abp Sancroft was accordingly commissioned to edit
the rite and omit the Communion altogether. Un
happily Sancroft in his work of editing made many
and considerable alterations in the rite itself, which
have never subsequently been properly rectified 1 .
After the Recognition the king and queen make
their first oblation, and then is said the prayer
1 L. G. Wickliam Legg, English Coronation Records, pp. 287 II.
W. C. R. 6
82 THE ENGLISH RITE
God, who dwellest in the high and holy place,
which is a much altered version of Deus msitator
humilium. The Litany is said, and then follow the
prayers A Imighty and everlasting God, creator of all
things, which has been altered and shortened, and
God, who providest, practically unchanged. The
two prayers Lord, thou that governest and God the
unspeakable author are omitted. Here follows the
sermon, and the sermon over, the king takes the
oath, which is the same as that of Charles I, except
that in the first question The Gospel established in
the Church of England is changed to The Gospel
established in this kingdom ; after which is sung
the Veni Creator in the version now in use. Then is
said We beseech thee, Lord, Holy Father (unaltered),
and then, introduced by Sursum corda and Preface,
the consecration prayer God, the exalter of the humble
and strength of thy chosen (shortened), after which
the choir sings Zadok the priest. The king is then
anointed as hitherto with the form Be this head
anointed with holy oil ; and as kings and prophets
were anointed, etc. ; and the archbishop says the
prayer God the son of God ; the prayer God which
art the glory of the righteous being omitted. Certain
changes are made in the forms of investiture ; the
prayer said after the vesting with the Colobium is
changed into a benediction of the king ; from the
form with which the Sword is delivered it is noticeable
that the words for the defence of Christ s holy church
are omitted, and the reference to the persecution
of infidels and heretics also disappears ; the form
THE ENGLISH RITE 83
accompanying the investiture with the Pallium is
made to include the delivery of the Orb, an
unfortunate innovation which has been retained to
this day, for the orb is perhaps but another form
of the sceptre ; at the crowning God, the crown
of the faithful appears in its present form, much
altered from the original, and the prayers God crown
thee and eternal God (0 God of eternity) are also
altered ; the archbishop reads the first anthem Be
strong, and the choir sings the second The king shall
rejoice ; the blessing of the Ring is omitted, and the
prayer following its delivery, God, to whom belongeth
all power, also disappears ; the form of the investiture
with the Verge is much changed. At this point the
king makes his second oblation, which should have
taken place at the offertory, and the archbishop
blesses the king with the blessing The Lord give thee
of the dew of heaven, a much altered edition of the
older form, which in the previous order followed the
Secret ; and then curiously enough there reappears a
short edition of the old In diebus eius (In thy days
may justice flourish), which last was used in the
second recension of the English rite. A new bene
diction appears, The Lord preserve thy life, and the
old, The Lord bless thee and keep thee, is altered,
the last prayer for clergy and people acquiring much
of its present form, And the same good Lord grant
that the clergy and people, etc. After Te Deum the
king is enthroned in much the present form, and
after the homage a final anthem is sung.
At the queen s coronation the prayer Almighty
62
84 THE ENGLISH RITE
and everlasting God, the fountain of all goodness
is somewhat altered, and the next prayer God,
which only hast immortality is omitted. In the
prayer following the anointing the words that as by
the imposition of hands she is this day crowned queen
becomes that as by our office and ministry she is this
day anointed and solemnly consecrated our queen.
The form with which the ring is given is quite
different from the form hitherto used after the
opening words, and the prayer following, God, to
whom belongeth all power, is omitted. At the crowning
God, the crown of the faithful is omitted, and the
forms Receive the crown of glory and Seeing you are
by our ministry are combined into one. The order
ends with the prayer Lord, the fountain of all good
things and a final anthem.
There was no Communion service, and after the
crowning of the queen three final collects were said
and then the Blessing.
Archbishop San croft has been much blamed for
his handiwork on the coronation rite, and it is
certainly much to be regretted that he made so
many and unnecessary alterations in the language
of the old prayers. On the other hand it is a
question whether the rite has not gained by the
omission of some of the prayers, for the order as he
found it was very conflate, many of the prayers being
originally alternatives, which in process of time had
become additional prayers in such a way as to cause
a great deal of repetition and to make the service
unnecessarily long and burdensome.
THE ENGLISH RITE 85
VI
At the election of William and Mary as King
and Queen the rite was once more subjected to
revision, and this time by one less fitted for the
work than Bancroft, Henry Compton, Bp of London.
The Order of William and Mary is practically that
which has been handed down to the present day.
There is prefixed to the order a feature unique
among English coronation rites, an Order of Morning
Prayer to be said on the morning of the coronation
because it is fit and congruous, and accordingly the
king is to be desired that he will be present at
Morning Prayer in Whitehall, and so begin that
glorious day with Him by whom kings reign. The
Order is derived from the Form of Prayer and
Thanksgiving authorized by James II for the day
of his accession.
Another unique feature in this rite is that by it
two joint monarchs were crowned, for both William
and Mary were regnant.
The order begins with the anthem / was glad..
The Recognition is somewhat apologetic in tone, and
in the place of King James the rightful inheritor
of this crown appears King William and Queen
Mary, undoubted King and Queen of this realm.
The new anthem Blessed art tkou, Lord, is then
sung in the place of the old, Let thy hand be
strengthened, and the king and queen make their
1 L. G. Wickham Legg, English Coronation Records, pp. 317 ff. ;
J. Wickham Legg, Three Coronation Orders, pp. H ft.
86 THE ENGLISH RITE
first oblation, after which the Bp of London (acting
in the place of Abp Sancroft) says the prayer God,
who dwellest in the high and holy place, and the
Litany is sung, with the prayer God, ivho
promdest for thy people in the place of the prayer
of St Chrysostom. The Communion service is now
begun, the commandments being omitted and the
two collects for the king combined into one. After
the Creed the sermon is preached, and then the king
and queen take the oath. This was altered from the
form in which it was taken by James II, and the
expression Protestant reformed religion makes its
first appearance ; the petition of the bishops also
vanishes at this time. There were also noticeable
changes in the consecration ; Veni Creator is sung,
and then is said the consecration prayer Lord,
holy Father, almighty and everlasting God, the
exalter of the humble and the strength of thy chosen,
but without Sursum corda and Preface. There is
moreover a great deal of alteration in the prayer
itself, which is made to include a blessing of the oil,
and has the conclusion of the prayer said before the
laying on of hands in the Order of Confirmation.
The anthem Zadok the priest is retained. The king
and queen were anointed on the crown of the head,
breast, and palms of the hands only, the hands being
anointed last instead of first as hitherto, the anointing
being followed by the prayer Our Lord, Jesus Christ,
the Son of God, and then the anthem Behold, God,
our defender. Certain changes are also made in the
forms of investiture ; at the investiture of the Sword
THE ENGLISH RITE 87
the prayer Hear our prayers is slightly altered ;
Receive this kingly sword appears as in the present
rite ; at the girding Remember him of whom the royal
psalmist did prophesy is also slightly changed ; there
is no mention of any delivery of the Armill ; the
form with which the Pall and Orb are delivered is
much expanded ; the investitures with Ring and
Verge precede the crowning instead of following it
as hitherto, and the form with which the Verge
is delivered is much enlarged ; at the crowning the
prayer God, the crown of the faithful is more or
less unchanged, but that following the crowning,
God crown you, is considerably altered. Then comes
a new anthem, Praise the Lord, Jerusalem. At
this point is introduced an entirely new feature, the
delivery of a copy of the Bible with a form consisting
of two parts, Thus saith the Lord of old, etc., and
To put you in mind of this rule and that you may
follow it, we present you with this book, etc. Then
comes the Aaronic blessing, followed by the four
benedictions as in the order of James, and the
prayer for clergy and nobles. After the Te Deum
the king and queen are enthroned, the words
Whereof thou art the lawful and undoubted heir
by succession from thy forefathers being omitted
from the form of enthroriisation Stand firm and
hold fast. After the homage a final anthem is sung,
which is really the introit out of place. The Com
munion service now proceeds, the king and queen
offering bread and wine, and the Bp of London, who
was celebrant, saying the Secret, Bless, Lord, we
88 THE ENGLISH RITK
beseech thee, these thy gifts. The king and queen
then make the second oblation, the same prayer
being used, God, who dwellest in the high and holy
place, as at the first oblation. A proper preface
appears again, By ivhom kings reign and princes
rule, etc. Before the blessing three final collects
are said, two of them from those in the Communion
office, and the other that for the king and royal
family used in the corresponding place in the Order
of James II.
The most interesting feature about the rite of
William and Mary is its position in the Eucharist,
a return to the old arrangement of the rite of
Egbert, which has been preserved at all subsequent
coronations.
The recension of William and Mary is that which
has been followed up to the present time. There
have been certain changes, but none of a far reaching
character.
The anthem after the Recognition from Anne to
George II, The Queen (King] shall rejoice, was at the
coronation of George III and onwards sung after the
crowning. In the Communion service the command
ments were said from George II till Edward VII, but
in the rite of George V, after the introit Let my
prayer come up into thy presence, the Communion
service begins with The Lord be with you, and
proceeds at once to the proper collect God, ivho
provides!: for thy people. From William and Mary
till George III there was no introit, but from
George IV till Victoria the Sanctus was used for the
THE ENGLISH RITE 80
purpose. The declaration against traiissubstautiation
had a place in the coronation oath from the time of
Anne till George III, but since that time has been
made (now in a milder form) before Parliament at
the time of the king s accession. The anointing on
the breast was omitted from motives of delicacy at
the coronation of Victoria (and of the queen consort
Adelaide), but has since been restored in the case
of the king. The consecration prayer Lord, holy
Father, who by anointing with oil (the old Deus
electorum fortitudo} has commenced as at present
since the time of George III, and still bears signs of
the preface that once introduced it. From the time
of Anne the sentence blessing the chrism has been
omitted, but the chrism was certaiuly consecrated
beforehand for the anointing of George II. The
chrism used in the case of Edward VII was consecrated
before the ceremony with the form used by Abp
Sancroft, and King George was anointed with chrism
of that consecration. The Armill was delivered with
a form in the case of the four Georges, but is not
mentioned in the rite of Victoria, though it was used ;
it has since been delivered without any form. The
vesting with sandals and buskius has been discon
tinued since the time of George II. At the crowning
the prayer God, the crown of the faithful was
restored for Edward VII to the form in which it
appears in the rite of James II, and the prayer after
the crowning, God crown you with a crown of glory,
which had been omitted from Anne till George III,
restored for George IV and then again omitted, was
90 THE ENGLISH RITE
brought back once more for George V ; also the old
anthem Be strong, which had become an admonition
from the time of William and Mary, became once more
an anthem for our present king. At the delivery
of the Bible only the second section of the form, and
that shortened, has been used from the time of King
Edward VII. Of the benedictions only two remain,
the Aaronic blessing and The Lord give you a fruit
ful country. The final anthem has been subjected
to many changes. In the Communion service the
benedictions of the king after the Secret have dis
appeared and a proper preface, which was for some
reason omitted from the rite of Edward VII, was
restored to the rite of George V.
Certain changes have also taken place in the
coronation of the queen consort. From the time
of Queen Adelaide there has only been one anointing,
on the crown of the head. The prayer after the
anointing, Almighty and everlasting God, we beseech
thee of thy abundant goodness, has vanished from
the time of Edward VII onwards, and the prayer at
the delivery of the sceptre loses its first sentence and
begins Lord, the giver of all perfection. The final
anthem has also disappeared in the rite of King
Edward VII. In the order of George V the Te Deum
is ordered to be sung after the Blessing.
CHAPTER VI
THE FRENCH RITE
As we have seen, there was in all probability
a Prankish coronation rite in existence in the time
of the Merovingians, and certainly in the time of the
Carolingian kings, but it seems to have been very
variable and without much stability before the tenth
century.
A group of orders of the end of the ninth
and the beginning of the tenth century may be
taken as representing the Prankish or French rite
in its earliest and unfixed stage.
Charles the Bald was crowned as king of Lotha-
ringia in 869. The rite 1 begins with an address
from Adventius, Bp of Metz, after which the king
takes the oath to preserve the rights of Church and
people. Another address is then delivered by
Hincmar of Rheims, which perhaps is additional
and exceptional. Adventius says the prayer Deus
qui populis, and then follows a series of nine bene
dictions said by different bishops, four of the
1 P. L. cxxxvra. coll. 737-742.
92 THE FRENCH RITE
benedictions being identical with forms occurring
in the second English recension. The unction follows,
Bp Hincmar anointing the king on his right ear,
from his forehead to his left ear, and on the crown
of his head, with a form beginning Coronet te Deus,
which does not occur again and is not to be con
founded with the coronation prayer beginning with
the same words. Hincmar then recites two bene
dictions, identical with the last two of the second
English rite, and the prayer Clerum ac populum,
which here appears for the first time. The king
is now crowned, all the bishops uniting, as in
Egbert s order, to set the crown on his head, the
form used being Coronet te deus corona gloriae, which
is found in the second English order and in most
subsequent rites. The bishops then give the Sceptre
and the Palm, with a form commencing Det tibi
Dominus velle et posse.
The Mass which follows the coronation is the
Mass for the day.
A second example of the Frankish rite may be
seen in that by which Louis II (the Stammerer)
of France was crowned at Compiegne in 877 \ First
of all the bishops ask that the rights of their churches
shall be maintained, A vobis perdonari nobis petimus,
and the king grants their petition Promitto et perdono
wbis, a section which is found henceforward regularly
in the French orders. Next is said the prayer Deus
qui populis, and then follows the anointing, the
king being anointed during the prayer Omnipotens
1 P. L. cxxxvin. coll. 783 ff.
THE FRENCH RITE 93
sempiterne Deus creator et gubernator, which occurs
in the second English order and in Hittorp s Roman
order. The crowning then takes place with the form
Coronet te Deus, and the sceptre is given with the form
used in the second English order and henceforward,
Accipe sceptrum regiae potestatis. The order ends
with a benediction consisting of fourteen prayers,
among which occur all those used in the order of
Charles the Bald.
These two orders are very simple, and while the
former is manifestly in an unfixed stage, the latter is
the first recension of the definite French rite. It is
noticeable that it presents many points of similarity
with the second English rite, and this is probably due
to the influence of the Roman rite.
Louis II was crowned a second time in 877 at
Troyes by Pope John VIII. The order used on
this occasion 1 is quite different from that used at
Compiegue, and is, as might be expected under the
circumstances, somewhat Roman in character, but
otherwise it is rather puzzling ; perhaps it was specially
composed for the occasion, or else it belongs to the
unfixed stage and may be classed with the order of
Charles the Bald.
The first prayer Deus cut omnis potestas et dignitas
famulatur (an early form of the familiar Deus cuius
est omnis potestas) occurs here for the first time
and is found later in most French orders and in the
English second and fourth recensions. Then follows
Omnium, Domine, fans bonorum, also found in the
1 Martene s Ordo m ; n. p. 216.
94 THE FRENCH RITE
second English recension, after which come the first
ten of the benedictions which accompany the delivery
of the Sceptre in Egbert. Then comes the prayer
Deus inenarrabilis, which here first occurs ; and
finally a prayer, evidently composed for the occasion,
Oratio qua benedixit Apostolicus Johannes regem
nostrum, and Spiritum sanctificationis quaesumus
Domine, Hludowico regi nostro propitiatus infunde,
which does not occur elsewhere.
There are two examples of the coronation of
queens in Prankish lands at this time, the earliest
examples of the rite in the case of queens in the
West.
In 856 Judith 1 , the daughter of the Emperor
Charles II, was married to Ethelwulf, king of England,
and was crowned at the time of her marriage. The
actual coronation prayers, which are inserted in the
marriage rite, are as follows: Te invocamus, and
then, preceded by Sursum corda and Preface, Deus
electorum fortitudo, in which however are inserted
a few lines proper to the occasion. The queen is
then crowned with the form Gloria et honore coronet
te Dominus, etc.
The coronation of Queen Hermintrude 2 at Soissons
in 866 is still more a special adaptation of the nuptial
ceremony. There is first of all a very long allocution
made by two bishops, after which follows the marriage
prayer containing allusions to the royal position and
duties of the bride, and then the queen is crowned
1 P. L. cxxxvni. coll. 639-642.
2 Ibid., coll. 727-731.
THE FRENCH RITE 95
with the words Coronet te Dominus gloria et honore
et sempiterna protectione, qui virnt et regnat.
In England there was no coronation of the queen
consort at this time, aud the same was probably the
case ordinarily in France. It will be remembered
that in the Eastern Empire if an emperor was married
after his accession his bride was crowned at the time
of her wedding not only with the nuptial crown but
also as empress. It is noticeable that both these
coronations of Prankish queens took place at the
time of their marriage, and it is most probable that
there was some such adaptation of the nuptial coro
nation (which was at this time used in the West)
to the special circumstances of the royal bride. The
occurrence of Sursum corda and Preface before the
consecration prayer in the case of Judith is the first
occasion of their use in this connection, but probably
this too is due to the influence of the special Preface
of the nuptial rite with which it is combined.
II
In the tenth century there appears a definite
French rite. This is represented by the orders
contained in the codex of Ratold of Corbey 1 and
Martene s Ordo vn 2 , which are very close to the
almost contemporary second English recension, and
manifestly derived from an English source.
It begins, as does the rite of Louis II in 877,
with the petition of the bishops, A vobis perdonari,
1 P. L. LXXVIII. coll. 255 ff.
a n. pp. 622-634.
96 THE FRENCH RITE
and the king s promise, Promitto vobis. Here in
M. vn comes the Oath Haec tria 1 , which has been
lengthened by the insertion of a promise to persecute
heretics. Then comes the Recognition, two bishops
asking the people if they will accept the king as
the ruler, and Te Deum is sung, followed by the
prayers Te invocamus, Deus qui populis and (alia)
In diebus eius. In M. vn the investiture with the
sword followed by Deus gut providentia and the
Litany are inserted after Te Deum. Now comes the
Consecratio regis, consisting of the prayer Omnipotens
sempiterne Deus, creator et gubernat&r, during which
the king is anointed, the anthem Unxerunt Salomonem
being sung at the time of the anointing, (alia) Deus
electoram fortitudo, (alia) Deus Dei Filius. There
is no indication of the number of anointings in
Ratold s order, but in M. vn there are five, the
head, breast, between the shoulders, on the shoulders,
and the bend of the arms being specified. The
investitures follow ; the Ring with the form A ccipe
anulum signaculum and the prayer Deus cuius est
omnis potestas, and the rest of the regalia, Sword,
Crown, Sceptre, and Verge,, are delivered in the same
order and with the same forms as in the second
English recension. After the investitures comes a
series of six benedictions, all of which already occur
in the orders of Charles the Bald (869) and Louis II
(877), followed (item alia) by three more that are
found in Egbert s rite. The king is then enthroned
1 The word tria is omitted because with the addition there
are now four promises.
THE FRENCH RITE 97
with the form Sta et ret ins, and last of all occurs in
Ratold the charge as to the duties of a king, not yet
in the form of an oath, but as in Egbert, Rectitude
est regis noviter ordinati. In M. vn the enthronisa-
tion is followed by two prayers, Omn. Deus det tibi
de rore and Benedic Domine fortitudinem.
As has been remarked, there is a very close
similarity between this order and the almost con
temporary English rite, and it is evident that the
compiler of Ratold s order had before him one or
more English orders : for in the consecration prayer,
where in the English order the words occur, famulum
tuum N. quern... in regnum Anglorum vel Saxonum
eligimus, in Ratold s order, in the corresponding
position, are found the words, quern... in regnum
N. Albionis totius videlicet Francorura, and else
where in the same prayer the words totius Albionis
ecclesiam. Probably the passages occur in this form
in Ratold s order as the result of an oversight on
the part of the compiler. But this explanation is
not altogether satisfactory, for in M. vn and in the
order of Louis VIII (1223) the sentence in Ratold s
consecration prayer ut regale solium vid. Francorum
sceptra non deserat appears as ut regale solium
Saxonum, Merciorum, Nordanhymbrorum sceptra
non deserat, which can only be explained as being
retained for the purpose of making a claim to the
English throne 1 . A further proof of the English
1 It will be remembered that Louis, then the Dauphin, was
offered the English Crown and then driven out of England on
John s death. He always afterwards claimed to be King of
England.
w. c. R. 7
98 THE FRENCH RITE
origin of this rite is the occurrence of the name
of St Gregory the Apostle of the English. The
clause Rectitudo regis of Egbert is also found here.
But while no really satisfying explanation of these
features in the French rite of this period has as yet
been forthcoming, they at least bear witness to the
influence of the English rite on the French at this
time.
The sacring of the queen is exactly like that
of the second English order except that in the
French order the prayer Adesto supplicationibus,
which is said before the anointing, does not appear
at all in the English.
Ill
The French rite in the twelfth and thirteenth
centuries was subjected, as was the English rite
of the same period, to considerable Roman influence.
Of this recension Martene s Ordo vi 1 , and the order
of Louis VHP (1223) may be taken as examples.
In this recension appear first the preliminary
prayers as in the Roman order of Hittorp ; the
prayer Deus qui scis humanum genus on his entrance
into church, and on his entrance into the choir Omn.
semp. Deus caelestium terrestriumque moderator.
Between Prime and Terce (the king enters the
church after Prime) the Abbot of St Re mi goes
in procession to fetch the holy chrism.
1 De ant. rit. n. 219 ff.
a Godefroy, Le cerem. Francois, i. 13 (1649). Professor Hans
Schreuer thinks that this order was never actually used. See
Uber altfranzosische KriJnungsordnungen (Weimar, 1909), pp. 2 ff .
The Anointing of St Louis of France
THE FRENCH RITE 99
The order begins with the petition of the bishops,
A vobis perdonari, after which the recognition takes
place and Te Deum is sung. The king then takes
the oath in the old form, Haec tria populo christiano.
Then follows a section directly taken from the
Roman rite, and largely a repetition of what has
already taken place ; the Litany, the king lying
prostrate the while, an oath in answer to interro
gations, and another recognition in the Roman form,
Si tali principi, followed by a series of benedictions
all of which occur in the Roman rite.
For the consecration three choices are given
as to the forms to be used 1 :
(1) Dem inenarrabilis, during which the king
is anointed, the anthem Unxerunt Salomonem being
sung at the time of anointing.
(2) Alia Oratio. Dem Dei Filius. Then the
anointing of the hands with the form Unguantur
manus istae. Then the prayer from the Roman rite
Prospice Omnipotens.
(3) Alia. Deus qui es iustorum gloria, and,
introduced by Sursum corda and Preface, Deus
creator ac gubernator.
The unction of the hands here first occurs and is
found henceforward in the French rite. It is first
found in the English rite at this same time in the
third recension, but in the English rite it always
1 The conflation of three distinct forms of unction is self-
evident. They can hardly have all been used, but here as else
where the meaning of Alia is not clear.
7-2
100 THE FRENCH RITE
precedes, while in the French it comes after, the
unction proper.
The investitures of Sword, Ring, Sceptre, Verge,
and Crown follow the order of Hittorp s rite, and
the old forms used at the delivery of Sword, Ring,
and Crown give place to the forms of the Roman
order. The Sceptre is given at the same time as the
Verge and has no special form of its own, here again
showing the Roman influence. The investitures are
followed by three benedictions derived from the
Roman rite, and then follows the enthronisation,
Sta et refine. In Martene vi the king takes another
oath, Roman in form, at this point and Te Deum is
sung, again shewing that there was already a tendency
to transfer the latter to this, the Roman position,
from its original place at the beginning of the rite.
The consecration of the queen is different from
that of the last recension. It begins with the prayer
Adesto Domine supplicationibus nostris and follows
exactly the ordo of Hittorp, with the exception that
the form used at the crowning exhibits slight verbal
variations.
NOTE
There are two orders 1 given by Martene, vm and
xi, which stand quite by themselves, and are not
easily placed. Ordo vm is taken from an Aries
pontifical, dated by Martene c. 1200-1300. The
rite is short and shews Roman influence. It begins
with Te Deum, after which the king takes the oath
1 De ant. rit., n. pp. 2 27-229.
THE FRENCH RITE 101
in the later Roman form Profiteer coram Deo et
angelis. The king is then presented to the metro
politan by two bishops and the consecration begins
with the prayer Omnipotens sempiterne Deus creator
omnium, followed by Deus Dei fil ius, during which
the king is anointed on the head. He is then
crowned with the Roman form Accipe igitur coronam
regni, invested with the Verge, Accipe virgam, and
enthroned with the Sta et refine. After the en-
thronisation is said either Deus qui victrices Moysi,
a Roman form here first appearing, or Deus inen-
arrabilis. The forms of the coronation of the queen
are almost identical with those of the Roman
pontifical of 1520.
The Archbishop of Aries had no official part in
the coronation of the French monarch. On the
other hand, in strict theory, the emperor should
be crowned at Aries as King of Burgundy, as well
as at Aachen, Milan, and Rome ; it is possible there
fore that this order may represent the rite used
on such an occasion, though but few emperors were
actually crowned at Aries.
Ordo ix is still more puzzling. It is found in
the Pontifical of Peter, Bishop of Senlis, who died
in the year 1356. The consecration of the king-
is introduced by Benedic Domine hunc regem, then
follows Deus inenarrabilis, after which the king
is anointed, during the Deus qui es iustorum gloria,
on feet, shoulders, and arms. The forms of the
investitures with Sword (after which is said the
prayer Deus qui providentia, which however is given
102 THE FRENCH RITE
out of place), Ring, Sceptre (which is followed by
the benediction of the Oriflamme), and Crown follow
more or less the Romanized third recension, but the
benediction of the Oriflamme is inserted among them.
The anointing of the feet is unique, and there can
be very little doubt that this ceremony has never
had a place in any rite. The probabilities are that
both these orders are quite unauthoritative and were
never used.
IV
We come now to the final recension of the French
rite, which is represented by the order of Charles V,
who was crowned in 1364 1 . This recension, like the
corresponding fourth recension of the English rite,
returns to the older rite anterior to the Romanized
third recension in so far as it is a conflation of the
second and third recensions, containing nearly every
thing that had appeared in all previous rites, and
therefore much matter that was originally alternative.
There is the short preliminary service. At the
end of the prayers said at the king s entrance into
the choir, in the seventeenth and eighteenth centuries,
Veni Creator was sung. The king enters the church
between Prime and Terce, and while waiting for the
arrival of the Sainte Ampoule Terce was sung. The
rite begins as usual with the bishop s petition and the
king s reply, and then follows the oath Haec populo
1 The Coronation Book of Charles V of France, by E. S.
Dewick, M.A., F.S.A. (H.B.S.)
THE FRENCH RITE 103
ckristiano, in which is inserted, in this order, a clause,
which vanishes finally in 1484, promising to maintain
the rights of the French crown (doubtless against
English claims). Te Deum is then sung, though
a note remarks that this should be sung, according
to Roman use, after the enthroning. Dens inen-
arrabilis is now said, and the Buskins are put on
and the Spurs. Then follows the investiture with
the Sword in the position it occupies in the Roman
orders, with a benediction, and a conflate form com
bining the old French Accipe gladium with the
Roman Accipe gladium per manus nostras. Then
follow the anthem Confortare and the prayers Deus
qui providentia, Prospice omnipotens, Benedic Domine
quaesumus hunc principem, and Deus pater aeternae
gloriae. While the unction is preparing, a series of
versicles and responses peculiar to the French rite,
and beginning Gentem Francorum inclitam, and a
collect are said. The Chrism was miraculous.
Brought down from heaven by an angel for the
coronation of Clovis, it was carefully preserved in
the Abbey of St Rdmi, and brought in solemn pro
cession from the Abbey at the time of the coronation.
A tiny particle of the contents of the ampoule was
mixed with Chrism. The Litany is now said, closing
with the prayers Te invocamus, Deus qui populis,
(alia) In diebus eius. Then comes the consecration.
The king is anointed during the prayer Omn. sempi-
terne Deus creator ac gubernator, which is followed
by the prayers Deus elector um fortitudo and Deus
Dei filius, the anthem Unxerunt Salomonem being
104 THE FRENCH RITE
sung during the anointing. He is anointed on the
head, breast, between the shoulders, and at the bend
of both arms. The king s hands are then anointed
with the form Unguantur manus, and he then
puts on gloves blessed with two forms adapted
from the benediction of a bishop s gloves. The
investitures follow ; the Ring, with a benediction
and the old form Accipe anulum restored in place of
the Roman form introduced into the last recension,
and the prayer Dem cuius est omnis potestas; the
Sceptre, with the usual form and the prayer Omnium
Domine fons bonorum ; the Verge, with the usual
form ; the Crown, with the prayer Coronet te Deus,
and a conflate form combining the French Accipe
coronam and the Roman Accipe inquam coronam,
which is followed by Deus perpetuitatis. A series
of benedictions are now said, all of which are found
elsewhere. After the enthronisation with the usual
form the anthem Firmetur manus is sung and the
Roman prayer Deus qui mctrices Moysi is said, and
finally the archbishop kisses the king, saying Vivat
Rex in aeternum, and the cry is taken up by the
Peers. The Mass, as in the English corresponding
rite, is a Mass for the king, and before the Pax
the benedictions Benedicat tibi Deus custodiatque,
Clerum ac populum and Quatenus divinis moniiis
are said over king and people. The king communi
cates, as did the French kings always at a coronation,
in both kinds 1 .
1 The English kings however only communicated in one kind
previous to the Reformation.
THE FRENCH RITE 105
The queen s coronation begins with the prayers
Adesto Domine supplicationibus, Omn. aeterne Deus
fons et origo, Deus qui solus habes and Omn. semp.
Deus hanc famulam. She is anointed on head and
breast as of old, In nomine, etc., and then follow
Spiritus sancti gratia and Deus Pater aeternae
gloriae. The Ring is given with the form Accipe
anulum, as in the second recension, followed by
Deus cuius est omnis potestas ; the Verge with the
form Accipe virgam and the prayer Omn. semp.
Deus affluentem. Lastly she is crowned with the
form of the second recension, and the prayer follows
Omnium Domine fons bonorum.
After the sacring of the queen the benediction of
the Oriflaimne takes place.
This order remained in use, with small and
unimportant variations, as long as the monarchy
lasted in France. But the coronation of the queen
was dispensed with for some reason. The last
queen to be anointed and crowned was Marie de
Me dicis in 1610, and probably a sacring took place
in her case only because there was every prospect of
her being left Regent and so virtual monarch.
106 THE FRENCH RITE
V
NAPOLEON
The rite by which Napoleon 1 was crowned stands
by itself. The arrangement was that he should be
crowned according to the rite of the Roman Pontifical,
but at the last moment changes were introduced from
the French rite itself.
Napoleon came into church already clad in the
imperial robes, the Pope having already heard Terce.
According to the Roman order the metropolitan
should, after certain questions, address the monarch
on his duties, and then the oath should be taken.
But in place of this Vent Creator was here sung,
as in the French rite, and after the versicle Emitte
Spiritiim and its Response, and the Whitsunday
collect Dem qui corda fidelium, Napoleon took the
oath. This was much modified, for the Emperor
refused to confirm the Church in property which
it did not possess, and indeed refused to recite the
oath itself, simply saying Profiteor when it was read.
Then followed, as in the Pontifical, Omn. semp. Deus
creator omnium with the necessary alterations, such
as imperatorem for regem, and the addition of et
consortem eius whenever the Emperor was named.
During the Litany the Emperor and Empress remained
1 Proces-verbal de la Ceremonie du sacre et du couronnement
de LL. MM. L Empereur Napoleon et I lmperatnce Josephine.
Paris, An XIII, 1805. F. Masson, Le sacre et le couronnement
de Napoleon, Paris, 1908.
THE FRENCH RITE 107
seated, and only knelt at the special petitions. Ac
cording to the Pontifical the anointings should be on
neck and right hand, but Napoleon ordained that it
should be on the head and hands, and he was so
anointed with Chrism with the prayers from the Ponti
fical, Dem Dei films and Omn. semp. Deus qui Hazael
super Syriam, the anthem Unxerunt Salomonem being
sung the while. Josephine was anointed in the same
places immediately after the Emperor with the prayer
Deus pater aeternae gloriae. At the Mass, at the
Emperor s request, a collect of the Blessed Virgin as
patron of the Church was used instead of the proper
collect. After the epistle the benediction and delivery
of the ornaments took place. As the Pontifical has
no forms of benediction of ornaments, the forms for
the blessing of Sword, Rings, and Gloves were taken
from the Ceremoniel fran^ois, and from the same
source were derived forms for the delivery of Main
de justice (Verge) and Sceptre, while forms for the
benediction of the Orb and the delivery of the
Mantles were composed for the occasion. The form
for the delivery of Ring and Mantle were used in the
plural for Emperor and Empress at once. At the
time of the crowning the Emperor ascended to the
altar and taking from off it the imperial Crown
crowned himself, and then crowned Josephine, the
Pope saying Accipe coronam regni and Coronet vos
Deus corona gloriae. At the enthronisation the
French form of the Sta et refine was used instead
of the Roman, as affirming the independence of the
sovereign. Te Deum was then sung, followed by the
108 THE FRENCH RITE
anthem Firmetur manus and the prayers Victrices
Moysis and Deus inenarrabilis, and Mass proceeds.
Neither Emperor nor Empress communicated. After
Mass, while the Pope was unvesting in the Chapelle
du Tre"sor, Napoleon took the constitutional oath at
which the Pope had refused to be present, and was
proclaimed Le tres glorieux et tres auguste Empereur
Napoldon Empereur des franc, ais, sacr^ et introniseV
The Emperor and Empress then proceeded to the
Archevech^ whither they were followed by the Pope,
during whose procession the anthem Tu es Petrus
was sung.
CHAPTER VII
THE ROMAN RITE OF THE CORONATION
OF A KING
I
THE Roman rite of the coronation of kings is
based on the imperial rite, but at the same time
owes much to the various national rites which had
been in existence some time before the genesis of
the Roman. The earliest known Roman rite of the
coronation of a king is that contained in the Ordo
Romanus of Hittorp 1 , and is probably of the tenth
or eleventh century.
It begins with the preliminary prayer Omn. semp.
Deus qui famulum and the responsory Ecce mitto
angelum and the prayer Deus qui scis humanum
genus as the king enters the church. This is all
purely Roman. The order begins with the prayer
Omn. semp. Deus caelestium terrestriumque, which is
first found here, after which is said the Litany,
another Roman feature. The oath is put to the
king in interrogatory form, Vis sanctam fidem, etc.,
1 M. Hittorp, De dimnis ecclesiae officiis, etc., in Biblioth. Vet.
Patrum, x (Paris, 1610), pp. 147-152.
110 THE ROMAN RITE
Vis sanctis ecclesiis, etc., Vis regnum, etc., and the
king answers Volo. The people are then asked
whether they will accept the king, and they answer
Fiat, fiat.
The consecration of the king is preceded by a
benediction, Benedic Domine hunc regem, and two
alternative forms of consecration are given.
(1) Omn. aeterne Deus creator omnium, which
is found in the rite by which Louis II was crowned
in 877, and after this is said by another bishop
Deus inenarrabilis, after which the king is anointed
on head, breast, shoulders, and bends of arms with the
form Ungo te in regem de oleo sanctificato in nomine,
etc., and finally on the hands, Unguantur manus.
Then is said Prospice Omnipotens, which appears in
the earliest form of the imperial rite and in the
Milanese rite of the ninth century 1 .
(2) The alternative consecration consists of the
prayers Deus qui es iustorum gloria, a Roman prayer,
and Sursum corda, Preface, and the Deus creator
omnium of the first alternative.
The investitures follow ; the Sword with the form
Accipe gladium per manus episcoporum; the Ring
with the form Accipe regiae dignitatis anulum,
both these forms occurring here for the first time;
the Verge with the form, found in all orders but that
of Egbert, Accipe virgam virtutis; and lastly the
Crown with the form, here first occurring, Accipe
coronam regni. The three benedictions which follow
the investitures, Benedicat tibi, Clerum ac populum,
1 See below p. 114.
OF THE CORONATION OF A KING 111
and Quatenus divinis, also appear for the first time
in this order. After the responsory Desiderium
animae the king is enthroned with the Sta et refine,
which is found with variations in all orders except
that of Egbert, the metropolitan gives the king the
kiss of peace, and finally Te Deum is sung.
At the consecration of the queen, after the prayers
Omn. aet. Deusfons et origo, and Deus qui solus habes
immortalitatem, she is anointed with the form Spiritus
Sancti gratia, and she is then crowned with the form
Officio indignitatis.
The Mass prayers are not specified.
There is a large number of Roman orders varying
in places, but in general agreement with the Ordo of
Hittorp.
II
The Roman rite does not seem to have undergone
the number of revisions to which the national rites
were subjected, and what revision it did undergo was
all in the direction of simplicity.
The rite of the fourteenth and fifteenth centuries
is very close to that which is found in the present
Pontificale Romanum. An order 1 of this period is as
follows. The king is led by bishops to the metro
politan with the request that he be crowned, and
in answer to the metropolitan s question they declare
that he is worthy. The king then takes the oath,
1 G. Waitz, Die Formeln der deutschen Koniys- und der romischtn
Kaiser-Kronung (Gottingen, 1872), pp. 87 ff. The order is from
a Munich MS. of 1409.
112 THE ROMAN RITE
which has become direct, Ego N. profiteer coram
Deo et angelis. The oath is rather shorter in the
Pontifical of 1520. After the prayer Omn. aeterne
Deus Creator (a variant form of Omn. semp. Deus
caelestiitm terrestriumque) the Litany is said, the
king lying prostrate before the altar. The metro
politan 1 then anoints the king on the right arm 2 and
between the shoulders with the prayers Deus Dei
films and (alia in the Munich order) Omn. semp.
Deus qui Azakel 3 . Mass is then begun, the Mass
for the day being said with a second collect Dens
regnorum omnium. In the present Pontifical of
Clement VIII, the special collect is that of the
Missa pro rege. The king is invested with Sword,
Verge, and Crown; in the Pontifical of 1520, and that
at present in use, after he has been invested with
the sword the king brandishes it thrice, and in the
present Roman order the form of the investiture
with the sword is the old form with which it was
girded on, Accingere gladium tuum. The king is
then enthroned with Sta et amodo retine, Te Deum
is sung, and finally after the responsory Firmetur
manus, the two prayers Deus qui victrices Moysi and
Deus inenarrabilis (this latter under an alia in the
Munich order) are said. The Secret and Post-
1 The rubric of the Pontifical of 1520 says etiara dicunt omnes
pontifices ... dicunt etiam alias benedictiones.
2 A rubric in the Rite contained in O.R. xrv takes into con
sideration national sentiment by allowing also the anointing of
hands, breasts, shoulders, and bends of arm.
3 Waitz only gives the beginning and end of this prayer, but
it is evidently this prayer that he indicates.
OF THE CORONATION OF A KING 113
communion are the same as in Egbert, except that
in the present rite the Postcomm union is that of the
Missa pro rege.
The later forms of the queen s coronation have
changed considerably. In the Pontifical of 1520,
followed by that in use at present, the king presents
his consort to be crowned, and a short Litany is said.
Then comes a benediction and Sursum corda, Preface,
and Deus honorum cunctorum auctor. She is anointed
in the same way as the king with the prayer Deus
pater aeternae gloriae, and then comes the crowning
and, a new feature, investiture with the Sceptre.
w. c. R.
CHAPTER VIII
THE EITE OF MILAN
I
THE rite of Milan, in which city the Emperor was
crowned as king of Italy, appears in its earliest form 1
in the ninth century. It is very simple and short,
being almost identical with the earliest Roman
imperial rite. The whole consists of four prayers
only ; Exaudi Domine preces nostras; the Conse-
cratio Prospice Omn. Deus serenis obtutibus; the
crowning form Accipe coronam; and lastly Deus
Pater aeternae gloriae. Of these prayers the first
three occur in the imperial rite of the Gemunden
codex, and the last is found in Hittorp s order.
It is also interesting to note that there is no mention
in any rubric of the anointing, which, if it occurred,
doubtless took place during the consecration prayer 2 .
There is no reference to any coronation of the queen
1 M. Magistretti, Pontificate in usum ecclesiae Mediolanensis
necnon Ordines Ambrosiani (Milan, 1897), pp. 62-64.
2 Whether there was any anointing or not in this rite depends
on whether Charlemagne was anointed or not. If he was, then an
unction, though not mentioned, certainly had a place in the
Gemunden Order, and in this. See pp. 30 ff.
THE RITE OF MILAN 115
consort. The Mass prayers are those which are
found in Egbert s rite and are Roman.
II
A second stage of the Milanese rite, as found
in an order 1 which Dr Magistretti assigns to the
eleventh century, shews an interesting development.
It is much longer than the older rite and is an
amalgamation of the Anglo-Frankish rite as repre
sented by Egbert and the Roman. The whole of
Egbert s order is found in it, the remaining forms
being Roman.
This order begins with the prayer Omn. aeterne
Deus creator omnium. Then follows the Consecratio
seu Benedictio regis, consisting of the forms in
Egbert Te invocamus and In diebus eius combined
into one, and the king is anointed with the form
Deus Dei filius, (alia) Deus electorum fortitudo.
The investitures follow in unusual order : the
Crown, Accipe coronam regni licet ab indignis; the
Verge, Accipe virgam virtutis atque aequitatis; the
Sword, Accipe gladium per manus episcoporum ; and
the Ring, Accipe regiae dignitatis anulum; all the
forms being those of Hittorp s order. A series of
benedictions follow the enthronisation, all of which
are to be found in Egbert, and then comes the
acclamation Vivat rex ille in sempiternum, the kiss
of the nobles, the prayer Deus perpetuitatis, and
the charge Rectitudo regis est noviter ordinati, all
as in Egbert.
1 M. Magistretti, op. cit., pp. 112 ff.
82
116 THE RITE OF MILAN
The queen was also crowned in this order, but
the MS. which contains it is mutilated and gives
only the two first prayers, Omn. semp. Dem fons
et origo and Deus qui solus, which are the first two
prayers of Hittorp s order.
Ill
A third recension of the Milanese rite may be seen
in the order used at the coronation of Henry VII
and his Queen, Catharina 1 , at Milan in 1311. This
order represents the most elaborate stage of the
Milanese rite and seems to have been subject to
both French and Roman influence.
The short preliminary service now first appears
from the Roman rite. As the king enters the choir
the prayer Omn. semp. Deus caelestium terrestriumque
is said, and then the king s oath is put to him in
interrogatory form. Then appears a French feature,
the petition of the bishops A vobis perdonari, and
the king s reply. The Recognition follows, the
people answering Kyrie eleison. The Litany con
cludes with the three prayers Te invocamus, Deus
qui populis and In diebus eius, the second of which
appears in this recension only of the rite of Milan.
The consecration prayer is that of the English and
French rites, Omn. semp. Deus creator ac gubernator
(in which there still remains the allusion to the Saxons),
the anthem Dilexisti iustitiam or Unxerunt Salomonem
being sung during the anointing, which seems to have
been only on the shoulders, and after which was said
1 Pertz, M. 6. Legg., n. pp. 503 ff.
THE RITE OF MILAN 117
Deus Dei filius. The Ring is given with the form of
the last recension, followed by the prayer Deus cuius
est omnis potestas; the Sword with the non-Roman
form Accipe gladium and the prayer Deus qui provi-
dentia; the Crown with the form Accipe coronam
regni and the prayer Deus perpetuitatis ; the Sceptre
with the form Accipe sceptrum regiae potestatis and
the prayer Omnium Domine fons bonorum ; and the
Verge with the usual form. Then follow six bene
dictions, of which the first two are found in the old
French and English rites, and the others in the last
recension. After the enthronisation an Orb and
Cross is delivered to the king with a form beginning
Accipe pomum aureum quod significat monarchiam
omnium regnorum. The king answers Fiat to the
charge Rectitudo regis, and then Te Deum is sung.
The order of the queen s coronation begins with
the prayer Omn. semp. Domim fons et origo, then
follows the consecration prayer Deus qui solus, and
the queeu is anointed with the form In nomine...
prosit tibi kaec unctio, which is followed by Spiritus
sancti gratia. The anointing is made on the
shoulders. She is then invested with a Ring, which
is an entirely new feature, the form Accipe anulum
fidei signaculum s. Trinitatis and the prayer Omnium
fons bonorum Domine being those of the French rite,
from which this is probably derived. She is crowned
with the form Accipe coronam gloriae, and finally
are said the two prayers Officio nostrae indignitatis
and Omn. semp. deus affluentem spiritum, the last
of which is French.
118 THE RITE OF MILAN
IV
A fourth recension is found in a Milanese order
of the fifteenth century , and is a revised and shortened
edition of the last.
On the king s entry into church Deus cuius in
manu is said, and the oath follows at once as in
the last order. The petition of the bishops has
disappeared, and immediately after the taking of
the oath Mass is begun with the saying of the
Confiteor by the aforesaid Pontiff together with the
aforesaid King, after which the Litany is sung and
then follows the Introit. The collect of Pentecost is
used, followed by Deus regnorum omnium. After
the epistle the archbishop anoints the king on the
head, the clerks singing meanwhile Dilexisti iustitiam.
The consecration prayer itself is omitted, probably
by an oversight, but doubtless it was the same
as was used in the last recension. After the
anointing come the prayers Dom. Deus Omn. cuius est
omnis potestas and Deus Dei filius. The investitures
with Sword, Ring, Crown, Sceptre, and Orb (under
one form) are all as in the last recension, except that
the prayers following the delivery of the ornaments
are omitted, and the form of investiture with Sword
gives place to the Roman form Accipe gladium per
manus. After the investitures come three of the
benedictions of the last recension, but in different
order, and Te Deum.
1 Magistretti, op. cit., pp. 121 ff.
THE RITE OF MILAN 119
Alternative Mass prayers are given, either^those
of the Ambrosian Missa pro imperatore as in, the
order of Henry VII, or a combination of those of
the Vigil of Pentecost, and of Pentecost according
to the Ambrosian use.
The order of the queen s coronation is identical
with that of the last recension.
CHAPTER IX
THE GERMAN RITE
I
THE earliest account of a German coronation rite
is Widukind s description of the coronation of Otto
of Saxony at Aachen in 936. Widukind 1 relates
that Otto was first elected king by the nobles, who
then swore allegiance to him and more suo made
him king. The royal procession went to the church
of Charlemagne, where it was met by the metro
politan, who presented the new king to the people
and demanded whether they accepted Otto as their
king, on which the people lifting their right hands
acclaimed him king with loyal cries. The Recognition
over, the procession went up to the altar, on which the
regalia were already deposited. The archbishop then
invested Otto with Sword and belt, using a form
beginning A ccipe hunc gladium, which, though shorter,
is very similar to the corresponding form of the
second English and French recensions. Then follows
1 es gestae Saxonicae in Pertz, M.G.II. Scriptt. m. 437-438.
THE GERMAN RITE 121
the investiture with Armills and Chlamys under one
form, which does not occur elsewhere; the Sceptre
and Staff (baculus) are then delivered also under
one form, and that again is unique. The king is
then anointed with holy oil and crowned with a
golden diadem by the Archbishops Hildiberht and
Wicfrid together, but the forms used are not given,
and the king is enthroned by the same bishops.
Te Deum is then sung (divina laude dicta) 1 and
Mass follows.
This right is manifestly very far from being fixed,
and is to be classed with the earliest examples of the
Prankish rite. It is independent of the Roman rite,
belonging to the Hispano-Frankish family. The Greek
names of two of the regal ornaments, the Diadema
and the Chlamys, are instructive.
There is no reference to any coronation of the
queen.
II
The German rite proper comes into prominence
in the thirteenth century, and is the rite by which
the Roman Emperor elect was crowned at Aachen
as king of Germany. The Emperor was in theory
crowned three times, first at Aachen as German king,
secondly at Milan as king of Italy, and thirdly at
Rome as Roman Emperor. In later times the German
coronation often took place at Frankfort, where he
was elected. The officiating Prelates were the three
ecclesiastical Electors, the Archbishops of Cologne,
1 Possibly this means the Laudes.
122 THE GERMAN RITE
Mayence, and Trier. The German rite changed
hardly at all, for there is scarcely any difference be
tween the order used at the coronation of Rudolf I
in 1273, and that of Matthias II at Frankfort in
1612.
The order used in the case of Rudolf I 1 is as
follows. The consecrator, the Archbishop of Cologne,
assisted by the Archbishops of Mayence and Trier,
receive the Emperor elect at the entrance of the
church, and the Archbishop of Cologne says the prayer,
Omn. semp. Deus qui famulum tuum ; then is sung
Ecce mitto angelum, and the two prayers follow, Deus
qui scis genus humanum, and Omn. semp. Deus cae-
lestium terrestriumque. These are the preliminary
prayers of the Roman rite which seem here to have
become part of the rite proper. Mass now is begun,
and the Mass used on this occasion in the German
rite is the Mass of the Epiphany. In Rudolf s
order this collect was followed by the collect of
St Michael. After the Sequence Litany is sung, and
the Archbishop of Cologne puts a series of six ques
tions to the king, to which he answers Volo. The
first three of these are found in Hittorp s order; the
fourth asks whether he will maintain the laws of
the Empire ; the fifth whether he will maintain
justice. The sixth demands whether he will shew
due submission to the Pope. It runs thus : Vis
sanctissimo hi Christo Patri et Domino Romano Ponti-
fici et sanctae Romanae ecclesiae subiectionem debitam
et fidem reverenter exhibere ? This question bears
i Pertz, M.G.H., Legg. n. pp. 384ff.
THE GERMAN RITE 123
traces of the long struggle between the Empire and
the Papacy, and is an oath such as the kings
of England and France never took. At the end of
the questions the king lays two fingers on the altar
and swears. At the Recognition the people answer
Fiat thrice. The Consecration follows, after the
prayers Benedic Domine hunc regem, as in the order
of Hittorp, and Deus ineffabilis. Here the German
Order agrees with the English Orders in using the
word ineffabilis in the place of inenarrabilis which
always occurs elsewhere. At the end of this prayer
the Archbishop anoints the king on head, breast
and shoulders, with the oil of catechumens, saying
Ungo te in regem de oleo sanctificato in nomine, etc.
and then on the hands with the form Unguantur
manus istae. The anointing is followed by a number
of prayers, Prospice Omn. deus serenis obtutibus,
Spiritus Sancti gratia, Deus qui es iustorum,
Sursum cor da, Preface, and Creator omnium, and
Deus Dei filius. Of these Spiritus Sancti gratia in
the Roman rite follows the anointing of the Queen ;
the others are an example of a conflation of conse
cration prayers ; perhaps they were not all actually
used, for it is difficult to imagine that so manifest
a consecration form as a prayer with a preface should
be used after the consecration had already taken
place. The forms with which the king is invested
with Sword, Ring, Sceptre and Orb, and Crown, are
all Roman. The Sword is delivered with the form
Accipe gladium per manus episcoporum,a,s in Hittorp s
Ordo Romanus ; the Ring with the form Accipe regioe
124 THE GERMAN RITE
dignitatis anulum, as in Hittorp ; the Sceptre and Orb
together under the form Accipe virgam virtutis atque
aequitatis which is used in Hittorp s and other orders
for the delivery of the Verge ; and the Crown with
the form Accipe coronam regni, as in Hittorp s order.
After the investitures the king takes the oath again
in the direct form of the later Roman rite, Profiteer
et promitto cor am Deo, etc. in Latin and German
another example of conflation. Then the respon-
sory Desiderium animae is sung and the king is
enthroned with the Ita retine\ Here in the corona
tion rite of Charles V the Archbishop of Mayence
delivered a long address of congratulation in German.
The coronation of the queen, which was performed
by the Archbishops of Mayence and Trier conjointly,
follows exactly that of Hittorp s order. After the
Queen s coronation Te Deum was sung.
The rite in the later days 2 hardly varied at all
from this. Thus the orders according to which
Maximilian I was crowned in 1486, Charles V at
Aachen in 1519, Matthias IP at Frankfort in 1612,
differ only in the slightest details from the order
of Rudolf I.
1 The Ita is almost certainly a scribal error for Sta. But error
or not this form is found also in the orders by which Maximilian I
and Charles V were crowned, though subsequently Sta et refine is
restored in German Eites.
2 See Panvinius and Beuther, Inauguratio, coronatio, etc.,
pp. 8 ff ., 81 ff ., 180 ff . The Order of the coronation of Maximilian
II (1562), pp. 102 ff., is simply an account of the rite written down
from memory.
3 The form however of enthronisation at the Coronation of
Matthias II begins Sta et refine.
THE GERMAN RITE 125
The Crown and the imperial vestments with
which the Emperor elect was crowned in Germany
were those of Charlemagne, which were most care
fully preserved. An eye-witness 1 of the coronation
of Leopold II at the end of the eighteenth century
says that they were still in use, and that the Emperor
adapted his coiffure and beard to the style of Char
lemagne, and appeared like a man of the seventh (sic)
century. During the singing of Te Deuni Charles V
created a number of knights with the sword of Char
lemagne, but in later days the creation of knights
took place after the service. In England the creation
of knights of the Bath took place the day before the
coronation.
i Comte de Bray, Memoires (Paris, 1911), pp. 97-117
CHAPTER X
THE HUNGARIAN RITE
WE have very little material for the Hungarian
rite. Martene gives us the order by which Albert II
(afterwards Emperor) was crowned in 1438 S and
Panvinio and Beuther give us a general account of
the coronation of Matthias II (afterwards Emperor)
as king of Hungary in 1612 2 .
The Hungarian rite is very close to the later
Roman rite. The king is presented to the metro
politan by a bishop who requests him in the name of
the Church to proceed to the coronation. After the
usual questions and answers the king takes the oath,
Ego Albertus profiteer et promitto coram Deo. Then
is said the prayer Omn. semp. Deus creator omnium,
which is followed by the Litany, and the king is then
anointed on the right arm and between the shoulders
with oleum exorcizatum, the metropolitan saying
1 n pp. 234 ff. Ritus benedicendi et coronandi reges Hungarian
qu% obtinuit dum Albertus V Dux Austriae in regem Huttganae
coronaretnr.
2 Op. cit.,pp. 154ff.
THE HUNGARIAN RITE 127
the prayer Deus Deifilius. The metropolitan begins
the Mass, which is that for the day, the collect Deus
regnorum omnium being also said. After the Gradual
and Alleluia the investitures of Sword, Crown, and
Verge take place, the forms used being those of
Hittorp s order, and the king is enthroned with Sta
et retine. Then is sung Firmetur manus, and the
prayer Deus qui victrices Moysi is said or (Alia
benedictio) Deus inenarrabilis, and Mass proceeds,
the Secret and Postcommunion being those of the
Roman rite of the fifteenth century.
Panvinio and Beuther give us a few additional
details. After the king is girt with the sword of
St Stephen he brandishes it thrice. The Recognition
takes place dramatically just before the coronation
itself, the officiating Cardinal handing the crown to
the Court Palatine who lifts it up, and shews it to the
people, and asks according to ancient custom whether
they bid the elect to be made king ; and the people
answer Placet, fiat, vivat Rex. After the delivery
of the Verge, the Orb and Cross is put into the
king s left hand without any form. According to
this account, after the enthronisation Laudetur Deus
is sung, by which is probably meant Te Deum, which
occurs here in the Roman rite, and they greet the king
with the acclamation Vita, Salus, Felicitas, Victoria.
The last coronation of a king of Hungary, that
of the Emperor Francis Joseph in 1867, was according
to the rite of the present Pontificale Romanum.
CHAPTER XI
THE SPANISH RITE
IT was in Spain that the coronation rite first
appeared in the West. The actual date at which the
rite was first used in Spain is not known, but in the
seventh century it was evidently well established.
Thus in the Canons of the sixth Council of Toledo (638)
reference is made to the oath which the king takes
on his accession, in which he swears to persecute the
Jews, and in the Canons of the eighth Council this
oath is again referred to. Julian, Bishop of Toledo 1 ,
has left us a short description of the coronation of
King Wamba in 672, at which ceremony he was
himself present. He tells us that the king, standing in
his royal robes (regio iam cultu conspicuus) before the
altar of the Church of St Peter and St Paul in Toledo,
according to custom made his oath to the people, and
then on bended knees the oil of benediction is poured
on his head by the hands of the holy bishop Quiricius
and an abundance of benediction is manifested. Here
we have the oath, the anointing, and the curious
i Lib. de Hist. Gall., P.L. xcvi. coll. 765-766.
THE SPANISH RITE 129
expression benedictionis copia, which probably means
a series of benedictions. There are no early Spanish
forms extant, though there are slight traces of the
rite and evidence that there was a proper Mass for
the occasion in the old Spanish service books 1 .
From the time of the Arab conquest until the
reigns of Ferdinand and Isabella, Spain was little
more than a geographical term. Three small Christian
states, Aragon, Castile, and Navarre, maintained their
independence against the flourishing Arab kingdom
of Granada. The realm of Aragon was in itself a
confederation of different states, and therefore in
strict theory the king should, to obtain due recogni
tion, be crowned in each state. But, probably owing
to the inconvenience of au oft-repeated coronation, the
rite seems to have been discarded altogether in Aragon
by the fifteenth century. Nevertheless the order
used at the coronation of Dom Pedro IV of Aragon
in 1336 is still preserved. Castile was even more
than Aragon a confederation of different states, and
the king of Castile was king also of Le on, Galice,
Toledo, Jaen, Murcia, etc. Here again, doubtless
from considerations of convenience, the rite seems to
have passed out of existence early, being replaced by
a series of proclamations, and the taking of the oath
by the new king before the Cortes.
The third Christian state in Spain was the
kingdom of Navarre. In this state, up to the fifteenth
century, a coronation rite was used which possessed
1 Liber Ordinum. Ed. M. Ferotiu (Paris, 1904). App. in.
pp. 499 ff.
W. C. R. 9
130 THE SPANISH RITE
even more clearly marked characteristics than the
rite of Aragon.
After the union of the Spanish states into the
one Spain under Ferdinand and Isabella, the rite
seems to have passed out of existence altogether, the
custom of Castile serving for the whole of Spain.
The order of the coronation of Dom Pedro IV of
Aragon 1 in 1336, while shewing Roman influence,
on the other hand exhibits, with the rite of Navarre,
more clearly marked national characteristics than
any other Western rite.
The order of the coronation of Dom Pedro is as
follows. The day before the ceremony the king
entered the church in which he was to be crowned on
the morrow, and kneeling down said a prayer for
himself in Spanish. The Sword, Shield, and Helmet
were then set on the altar, where they remained
through the night watched by nobles, the king-
reposing in the Sacristy. Next morning he hears
Mass privately, and at the time appointed he is
summoned by the archbishop and other bishops, and
is arrayed in his royal vesture ; an ample linen
camisa, like a Roman rochet ; an amice of linen ;
a long camisa of white linen ; a girdle ; a stole over
the left shoulder hanging before and behind ; a
maniple on his left wrist ; a tunicle ; and a dalmatic.
The king thus arrayed goes in procession to the altar,
and the Litany is said, followed by a prayer for the
king and the collect Actiones nostras. At this point
comes a section peculiar to the Spanish rite, the
1 de Blancas, Coronagiones, pp. 117 ff. (Jarago$a, 1641.)
THE SPANISH RITE 131
Benedictio super omnia arma regis ; first a general
benediction, then the Benedictio super scutum, the
Benedictio super lanceam, and the Benedictio super
ensem. After these benedictions, if he is not already
a knight, the king is invested with the Sword, the
archbishop saying Accipe ensem desuper altar e, as in
the Roman rite, and the king says a prayer for himself
in Spanish. The Mass for the day is then begun, and
after the Epistle the king takes the oath in the direct
form, Nos N. profitemur et promittimus coram Deo 1 .
The more important bishops now lead the king to the
archbishop and ask that he may be crowned, as in
the Roman rite, except that the petition is made
in Spanish. The archbishop then says Deus in cuius
manu corda sunt regum, and there follow three
prayers under the heading Alia oratio which are
probably to be regarded as alternative to the fore
going, Omn. semp. Deus qui famulum tuum N.,Deus
qui scis omne humanum, and Omn. semp. Deus cae-
lestium terrestriumque. The archbishop then puts
the questions to the king Vis fidem sanctam, etc., and
asks the people whether they will accept him as king,
as in Hittorp s order. The archbishop blesses the
king with the prayer Benedic Domine hunc regem,
and proceeds to the consecration ; after Sursum corda,
Preface, and the prayer Creator omnium Imperator
angelorum he anoints him in the threefold Name on
the breast and each of his shoulders, and then says
1 de Blancas states that Dom Pedro swore fidelity to the Pope
(p. 5), but this does not appear in the oath in the coronation order
of Dom Pedro.
92
132 THE SPANISH RITE
Prospice Omn. Domine hunc gloriosum regem nostrum
serenis obtutibus. At this point under the heading
Alia oratio are given a number of prayers Domine
Deus Omn. cuius est omnis potestas, in a longer version
than usual, Omn. semp. Deus quiAzahel super Syriam,
Spiritus Sancti gratia, Deus qui es iustorum gloria,
and Deus Dei filius.
The king is now crowned, the archbishop saying
the form Accipe igitur coronam regni, as in Hittorp s
order except for a few words, and the king takes the
Crown from off the altar and crowns himself, the
archbishop saying Accipe signum glorias, diadema
et coronam regni, as in the Roman rite of the corona
tion of an emperor. The king then takes the Sceptre
from the altar, the archbishop saying Accipe virgam,
etc. ; then the Orb, the archbishop saying Accipe
dignitatis pomum et per id, etc., which is the form
with which the Ring is delivered in Hittorp s order
with the necessary changes. After the investitures,
under the heading Alia oratio come the two prayers,
Benedic Domine quaesumus hunc regem, and Deus
pater aeternae gloriae, and the king is then enthroned
with the Sta et retine, the anthem Desiderium animae
being sung the while.
The queen s coronation now follows. After the
prayers Omn. semp. Deusfons et origo, and Deus qui
solus, she retires to the sacristy, where she is arrayed
in a camisa romana ; a camisa of white silk ; a girdle of
white silk ; a maniple on the left arm ; and a dalmatic.
Then the Litany is sung, followed by two prayers for
the queen, Praetende, quaesumus, Domine, famulae
THE SPANISH RITE 133
tuae, and Omn. semp. Deus hanc famulam, The
consecration prayer follows, Deus bonorum cunctorum
auctor with its preface, and the queen is anointed
on head, breast, and on one shoulder, and after the
anointing are said the prayers, Deus pater aeternae
gloriae, and Spiritus Sancti gratia. The king now
takes the Crown from off the altar and sets it on the
queen s head, the archbishop saying the short Roman
form, Accipe coronam gloriae, or the form of Hittorp s
order Officio indignitatis. The king then gives the
Sceptre into the queen s right hand, the archbishop
saying Accipe virgam virtutis, and the Orb into her
left hand, the same form being used as in the case of
the king. The coronation of king and queen now
over, Te Deum is sung, and Mass is begun. The
Postcommunion is the old Roman form adapted,
Deus qui ad defendendum aeterni regni evangelium
regium Aragonum solium praeparasti, and before
the Mass blessing are said Omn. semp. Deus qui te
populi sui toluit esse rectorem, ami Haec Domine salu-
taris sacrificii perceptio, this latter, which is the Post-
communion of the Missa pro imperatoribus, being
evidently a Postcommunion out of place.
It will be seen that at this stage the Spanish rite
had been considerably influenced by the Roman rite.
On the other hand it still retained very ancient
features. The Shield and Spear are among the
insignia of the Eastern emperors 1 . The Crown is
still called the Helmet, as in the Order of Egbert.
1 Cf. Constantino Porphyr. de caer. i. 91 (coronation of Leo the
Great), He was adored by all and held the spear and shield.
134 THE SPANISH RITE
The taking of the insignia by the king himself, and
his investing the queen with her insignia, of which
usages there are signs in some of the early Prankish
rites, all are reminiscent of the old Eastern rite, as
are the private prayers of the king himself, which
have their parallel in the living form of the Eastern
Imperial rite, that which exists in Russia at the
present day. The use of the vernacular, too, is very
noticeable. Indeed the parallels between their rite
and the earlier Eastern rite raise the question whether
there has been at any stage a borrowing by the former
of elements from the latter.
The coronation rite seems to have lasted longest
in Navarre of all the Spanish kingdoms. Moreover
the rite of Navarre, though very similar to the rite
of Aragon, is still more peculiarly Spanish than that
of Aragon. The general character of the rite of
Navarre is seen in the description of the coronation
of Charles the Noble in 1390, though unfortunately
the actual forms used are not available 1 . The cere
mony took place at Pamplona, and is begun by the
Archbishop of Pamplona requesting the king, before
you approach the sacrament of your unction/ to
take the oath to the people which custom requires.
The king accordingly laying his hand on cross and
gospels, swears to maintain the rights and privileges
of the people and to maintain justice. Then in their
turn the nobility and gentry present with one voice
swear to be loyal and obedient to the king, and lastly
1 Jos Maria Yanguas y Miranda, Cronica de los Reyes de
Navarm (Pamplona, 1843), pp. 192-199 ; Marlfene, n. pp. 236 ff.
THE SPANISH RITE 135
the officials of the towns, etc., take the oath of fealty.
The king then proceeds to the chapel of St Stephen,
disrobes, and is arrayed in white vestments designed
with special openings to admit of the anointing. The
Archbishop of Pamplona proceeds to anoint him
in front of the high altar according to custom, but
unfortunately what the custom is is not specified.
The king after the anointing changes his raiment for
precious vestments, and returns to the high altar.
The archbishop then proceeds with the accustomed
prayers, and the king takes the Sword off the altar
and girds it on himself. He draws it, brandishes it,
and returns it to its sheath. The king next takes
the Crown from off the altar and sets it on his
head, the archbishop saying the special form for the
crowning ; and then in the same way he takes the
Sceptre. Finally, with Crown on head and Sceptre
in hand, he is raised aloft on a large shield by twelve
barons and deputies of various towns, who thrice
shout Real, real, real. Certain prayers follow, and
Te Deum is sung. High Mass is then begun, the
king offering certain palls of cloth of gold, and money
according to custom. He makes his communion.
The rite by which John and Blanche were crowned
in 1429 is more or less the same 1 . The oaths were
made as usual, and the elevation on the shield
took place, both John and Blanche being elevated,
according as the Gothic Kings of Spain were wont
1 Geronymo Curita, Los cinco libros primeros de la segunda
parte de los anales de la corona de Aragon. (^aragc^a, MDCX.)
Tomo tercero, Libr. xm. c. li. pp. 185, 186.
136 THE SPANISH RITE
to be elevated, and before them certain Emperors of
the Roman Empire.
There are certain features of the Spanish rite
which are very reminiscent of the Byzantine rite.
For example, the Crown is called the Helmet. The
Shield and Spear are among the regalia. The monarch
is elevated on a shield. And again the king invests
himself with the various regal ornaments as was done
in some circumstances at Constantinople. On the
other hand it is to be remembered that after all the
Shield and Spear were arms in general use and
common to all nations. The elevation on the shield
at Constantinople was without doubt derived from
the practice of the Teutonic tribes who furnished the
Empire with so many of her soldiers, and may well
have been the custom of the Goths. The self-inves
titure by the king is curious in a land so much under
the domination of the Church as was Spain from
earliest Visigothic times. And there is no definite
evidence of any derivation of the rite of the Spanish
kingdoms from the rite of Constantinople.
CHAPTER XII
PROTESTANT RITES. SCOTLAND
THE Scottish pre-reformation rite has not been
preserved. It was not until the time of Pope
John XXII that the kings of Scotland were crowned
with an anointing, but in 1329 there was conferred
upon the kings of Scotland the right to receive
anointing and coronation by the sacred hands of
a Pontiff, a privilege which most of the kings of
Europe at that time enjoyed. There was, however,
long before this time some sort of inauguration
ceremony. The Ordination of King Aidan by St
Columba has been mentioned, and there is reference
fairly frequently in the Scottish annals to a Custom
of the nation, some ceremony that took place at the
accession of a king, but of the details of which we
have no knowledge. It was probably of the nature
of an enthronisation. Again we can perhaps obtain
some information on a detail of the coronation rite
in general from a question that came up over the
inauguration of Alexander III in 1249. The king
was eight years old, and a dispute arose whether the
138 PROTESTANT RITES: SCOTLAND
king should be knighted before he was made king.
It will be remembered that in the rite of Aragon the
king was invested with the Sword at his coronation
only if he had not been knighted before. It would
seem that originally the investiture with the Sword
was no part of the coronation ceremony, but was in
process of time taken into the rite from the order
for making a knight. Perhaps, too, we may see
in the obligatory oath of the people of the post-
reformation Scottish rite a survival of a peculiarity
of the old rite.
Four coronations took place in Scotland subsequent
to the Reformation 1 .
In 1567 James VI was crowned during the lifetime
of his mother, when he was one year old. The rite
on this occasion was the old one, except that there
was no Mass, and the officiating prelate was Adam
Bothwell, Bishop of Orkney, the king being duly
anointed, and the usual ceremonies taking place.
The sermon was preached by John Knox, and the
Earl of Morton acted as sponsor for the king. In
the oath the king swore to extirpate heretics, but
this was probably in accordance with the old form,
the only difference being that heretics were now those
who did not hold the doctrines of the true Kirk.
The second occasion on which a coronation
ceremony took place in Scotland in post-reformation
times was when Anne of Denmark was crowned as
Queen-consort in 1590. This was the first occasion
on which a definitely protestant rite was used. The
1 J. Cooper, Four Scottish Coronations. (Aberdeen, 1902.)
PROTESTANT RITES: SCOTLAND 139
service was of appalling length and lasted from
10 a.m. till 5 p.m. There was no singing of any
kind, not even of a psalm, and the unfortunate Anne
had to listen to six discourses, three addresses, and
three sermons, the last being in English, French, and
Latin. After these Mr Andrew Melville recited two
hundred lines of a poem of his own composing. The
Queen took an oath against Popery. She was then
anointed on the breast, and the method of anointing
must have been very unpleasant, for we are told
that Mester Robert Bruce immediately puires furthe
upon thois partis of hir breist and arme of quhilk
the clothes were remowit, a bonye quantitie of oyll.
Pressure had to be put on the Kirk to consent to use
any anointing at all, and it was only when James
threatened to procure a Prelate to perform the rite,
if the Kirk was obdurate, that it was agreed to
perform the obnoxious ceremony, and then on the
understanding that it should be regarded as a civil
and not as a religious act, and should be done
without any form of words. After the anointing the
Sceptre was delivered into her hands by Mr Melville,
and the Duke of Lennox, receiving the Crown from
the King s hands, set it upon her head. And so the
rite was concluded.
In 1651 Charles II was crowned as king of Scotland
at Scone. The rite used l on this occasion was purged
of superstition inasmuch as no anointing was used.
Otherwise it is based to some extent on the old rite
and probably owes something to the English-Scottish
1 John Marquess of Bute, Scottish Coronations, pp. 140 ff.
140 PROTESTANT RITES: SCOTLAND
order used at the coronation of Charles I at Holy-
rood.
Before the procession started, the king was
addressed by the Lord Chancellor to the effect that
his subjects desired him to be crowned and to main
tain the Covenant and to defend their rights, and
Charles having given the required promise the pro
cession set forth. During the first part of the
proceedings in the church the king occupied a chair
by the pulpit, the regalia being deposited on a table.
The ceremony began with a sermon of inordinate
length, preached by Mr Robert Douglas, Moderator
of the Assembly. Basing his discourse on the narra
tive of the crowning of Jehoiada, the preacher dealt
with many subjects, the meaning of the Coronation
ceremony, the need of a reformation of their ways
on the part of the king and his family, the freedom
and independence of the Kirk and of the king s
duties towards it. The sermon being over, the
king swore to maintain the Solemn League and
Covenant. The Recognition then followed, the king
ascending a stage and being presented to the people
at the four sides by the Lord Great Constable and
the Marischal, the people crying God save King
Charles II. The oath was then tendered by
Mr Douglas, and the king swore to maintain the
established religion, to defend the rights of the crown
of Scotland, and to extirpate heretics.
The oath taken, the Lord Great Chamberlain
divested the king of his purple mantle in which he
was arrayed from the first, and girt on him the Sword,
PROTESTANT RITES: SCOTLAND 141
saying : Sir, receive this kingly sword for the defence
of the faith of Christ and protection of his kirk and of
the true religion ivhich is presently professed in this
Kingdom and according to the National Covenant and
League and Covenant, and for executing equity and
justice, and for punishment of all iniquity and in
justice. This is based on the old form. The king
was then crowned by the Marquis of Argyll, the
minister praying that the crown might be purged of
the sin of his predecessors, and firmly settled on the
king s head. The homage follows, the Lyon king of
Arms summons the nobles to come and touch the
crown and swear faithful allegiance, and then takes
place what is perhaps a feature peculiar to the old
Scottish rite, the obligatory oath of the people. The
Lyon king of Arms dictates the oath at the four
corners of the stage, and the people holding up their
hands repeat : By the Eternal Almighty God who
liveth and reigneth for ever, we become your liegemen,
and truth and faith will bear with you, and live and
die with you against fill manner of folk whatsoever in
your service, according to the National League and
Solemn League and Covenant. The Earl of Crawford
next delivers the Sceptre, saying : Sir, receive this
Sceptre of royal power of the Kingdom, that you may
govern yourself right and defend all the Christian
people committed by God to your charge, punishing
the wicked and protecting the just. This again is
based on the old form. The king is then enthroned
by the Marquis of Argyll with a very short form
based on the Sta et refine, Stand and hold fast from
142 PROTESTANT RITES: BOHEMIAN
henceforth the place whereof you are the lawful and
righteous heir by a long and lineal descent of your
fathers which is now delivered unto you by authority
of Almighty God. The minister then delivers a
word of exhortation, after which one by one the
lords kneel and swear allegiance, and finally the
minister blesses the king and closes the proceedings
with a long address to the people.
THE CORONATION OF THE WINTER KING
In 1619 Frederick Count Palatine of the Rhine
and the Princess Elizabeth (daughter of James I)
were crowned with a reformed rite at Prague 1 .
The king goes in procession to the parish church
of Prague, and arrays himself in his regal vestments
in the chapel of St Wenceslaus. As he enters the
choir from the chapel he is blessed by the Adminis
trator (the officiating minister) and, preceded by the
procession of the Regalia, goes up to the high altar.
The Veni Creator is sung 2 , and -then is said a collect
for the king, in Bohemian, after which the king goes
to his seat and the sermon is preached. After the
sermon a Litany is sung in Latin with special petitions
for the king, then a lesson is read, and the Adminis
trator says a prayer for the guidance of the Holy
1 Actus Coronationis seren. Dn. Frederick Com. Pal. Rheni...
f,t Dom. Elisabethae . . . in regem et reginam Bohemiae. (Prague,
1619.) Acta Bohemica ([Prague], 1620), pp. 139 flf. The two
documents do not always agree in detail.
2 The Actus Coronationis does not mention Veni Creator, but
the Acta BoJiemica definitely state that the hymn was sung.
PROTESTANT RITES : BOHEMIAN 143
Spirit. Here comes the Recognition ; the Burggraf
demands of the people whether it is their wish that
the king be crowned, and on their signifying their
desire, the king takes the oath in the vulgar tongue,
after which another prayer is said. The Adminis
trator then anoints the king in the form of a cross
on the forehead with an explanatory form which has
no connection with the old forms. The investitures
follow, and the king is invested with the Sword with
the form Accipe gladium Rex electe a Deo, etc., which
is based on the old Catholic form ; then with Ring 1 ,
Sceptre, Orb or Reichsapfel, and with the Crown, the
forms in all cases being new. The enthronisation
then takes place, after which the Burggraf summons
all present to take the oath of allegiance, during the
taking of which all who could laid two fingers on
the Crown, and all others held up two fingers, the
oath being repeated in common. A long benedic
tion 2 of the king then takes place. The coronation of
the queen is now proceeded with. As she comes from
the sacristy she is blessed by the Administrator and
kneels before the high altar while a prayer is said.
The king then asks the Administrator to crown his
Consort. Litany is sung, with special petitions for
the queen, and the lesson read before is read again.
A prayer is said, and then the Administrator anoints
her in the same way as the king was anointed. The
Sceptre is delivered to her with a form which is based
on the old Catholic form, and the Reichsapfel and
1 The Ring is not mentioned in the Act a Bohemica.
a This benediction is not mentioned in A.B.
144 PROTESTANT RITES: PRUSSIAN
Crown with the same forms as were used in the case
of the king. There is no mention of a Ring. A long
benediction 1 of the queen follows here, and then the
queen returns to her throne, and the proceedings
close with the singing of Te Deum.
THE PRUSSIAN RITE OF 1701
In 1701, on the transformation of Frederick Elector
of Brandenburg into the first King of Prussia, a con
secration rite was provided for the occasion 2 . The
ceremony took place at Konigsberg, and two court-
preachers, one Lutheran and the other Evangelical,
were appointed to act as Consecrator and assistant-
Consecrator. On the morning of January 18th, the
king, already vested in his royal robes, betakes himself
to the Hall of Audience and there crowns himself with
his own hands, and then proceeding to her apart
ments crowns the queen. A procession then sets
out to the Lutheran Schloss-Kirche, at the entrance
of which they are met by the Consecrator and blessed
by him, and they proceed to their thrones. A psalm
(67) is sung and the Consecrator says a prayer at the
altar, praying that the king and queen may receive
by the anointing the gift of the Holy Spirit. A hymn
is then sung, after which comes the sermon. After
1 In the Actus Coronationis the benediction is spoken of as
following Te Deum, but it is evidently out of place. The A.B,
(which omit all reference to the Queen) state that the Te Deum
was sung at the close of the ceremony.
2 An account of the anointing of the First King of Prussia in
1701. J. Wickham Legg, F.R.C.P., F.S.A. Archaeol. Jour. LVI.
pp. 123 ff.
PROTESTANT RITES: PRUSSIAN 145
the sermon Veni Creator is sung, and the Grand-
Chamberlain hands to the assistant-Consecrator a
vessel containing the oil of unction, from which the
Consecrator anoints the king (who has in the mean
time laid aside his Crown and Sceptre) on the forehead
and on both wrists, saying : Let your royal Majesty
receive this unction as a divine sign and token whereby
God formerly by His priests and prophets did testify
to the Kings of His people that He Himself alone is the
most high God: and that He makes, sets up, and
appoints Kings ; and let the Lord our God Himself
herewith anoint your royal Majesty with the Holy
Ghost, that you, as an anointed of the Lord, with a
resolute, courageous and willing heart may rule and
govern this your people and Kingdom ; and in good
health and prosperity for many years and times to
come may serve the counsel and will of your God :
through our Lord Jesus Christ. Amen. The anointing
is not in the form of a cross, but of a circle as being
the most perfect figure known to mathematicians !
Then the choir sings A men, Amen. Prosperity to
the king. Prosperity to the king. God grant him
length of days. After this anthem the queen is
anointed in the same way as the king with the form :
Let your royal Majesty receive this unction as a
divine sign and token that your Majesty has this
anointing and appointment to your royal Dignity and
Majesty from God ; who espoused you to your King,
that he should have from you both joy and comfort :
and the Lord our God anoint you moi-e and more wit!.
His Holy Ghost, that you may be courageous and
W. C. R. 10
146 PROTESTANT RITES : DENMARK
willing to glorify God and serve Him, for Jesus Christ
our Lord. After which the anthem Amen, Amen.
Prosperity to the Queen, etc., is sung. A fanfare is
then blown on the trumpets, and the ministers make
a deep reverence to the king and queen, and then
the Consecrator blesses the king saying : Prosperity
to the King, King Frederick, King of Prussia, and
the Lord the God of our Lord the King say so : as the
Lord hath been with him hitherto wards, so let Him be
with him for the time to come : that his royal throne
may daily be greater and greater. Amen. The
anthem is then once more sung. The Consecrator
then blesses the queen in similar terms, and the
anthem is once more sung. Then the choir sings
Glory be to God on high, and the Consecrator
addresses the people, saying, Fear God, honour your
King and Queen, and blesses the king and queen.
An anthem follows, then a hymn, and then the
assistant-Consecrator makes a prayer of thanksgiving
for the erection of the kingdom and the anointing
of the king. The usual blessing is given and the
ceremony ends with the Te Deum.
DENMARK
There is no evidence as to the coronation rite in
the Scandinavian kingdoms before the reformation,
but as these nations only obtained the privilege of
a coronation ceremony comparatively late and at a
time when the Roman rite had become predominant,
it is fairly certain that the rite, when introduced, was
Roman, with perhaps a few national peculiarities.
PROTESTANT RITES: DENMARK 147
In Denmark a coronation ritual continued to be
used until the year 1840, since which date it has been
entirely given up. Until then each Danish monarch
was crowned on his accession.
We have an account of an early post-reformation
rite in the case of Frederick II in 1559. The descrip
tion is unfortunately written in verse by the Poet
Laureate, Hieronymus Hosius 1 , and of course no
forms are given. The description given by Hosius
is as follows. The king goes in procession to church,
accompanied by the nobles by whom the regalia are
carried. The church is decorated with red hangings
for the occasion, and a throne set up in front of the
altar. The king enters the church and proceeds to
his throne, and the regalia are deposited on the altar.
The king having made his private devotions, the
officiating minister delivers an admonition to him,
and then is sung Veni Creator or Veni Sancte
Spiritus 2 . After the hymn, the king and nobles
standing before the minister who remains seated,
the Lord Chancellor presents the king as lawful
inheritor of the throne, and demands that he be
crowned, and the minister replies that in response
to their demand he will proceed with the coronation.
He then once more addresses an admonition to the
1 Regis Friderici Coronatio descripta carmine ab Hieronymo
Hosio, in Schiarditts Redivivus sive Rerum Germanarum scrip-
tores rant, T. ni. pp. 65 ff .
2 The metre requires that the hymn should be paraphrased
and it is not clear which of the two is meant. Though Veni
Creator is used in most orders, the other is found in the later
Danish and Swedish orders.
102
148 PROTESTANT RITES : DENMARK
king on his kingly duties, and the king then takes the
oath, in which he swears to preserve the peace of the
Church, to defend the realm, and to maintain justice.
An anthem is then sung praying for the king s pros
perity. The minister then anoints Frederick between
the shoulders and on both wrists, using a form which
expresses the signification of the unction. After the
anointing during the singing of Te Deum 1 (?) the
king is arrayed in his regal vestments. The minister
delivers the Sword, with an admonitory form which
contains something of the ideas of the old form
of the Church, and girds it on the king. He
then addresses the people, warning them of the
king s power and authority to punish, and the king-
draws the Sword and brandishes it towards the four
corners of the compass. The king is then crowned,
the minister and as many of the nobles as conveniently
may setting the Crown on the king s head together,
and the minister delivers the Sceptre into the king s
right hand, charging him to rule well, and the Orb
and Cross into his left, with a long address, in which
he explains the meaning of the ornament. The
singing is then resumed,, and the king delivers the
regalia to the nobles appointed, and returns to
his throne. Homage is done, and the king, according
to custom, creates eight knights.
It will be noticed that this order is based on the
Roman rite. The presentation of the king by the
1 Turba Deum interea solemni musica cantu
Laudat
Probably this means that Te Deum is sung.
PROTESTANT RITES: DENMARK 149
Chancellor has taken the place of the presentation
by bishops ; the king is anointed as in the Roman
rite ; the brandishing of the Sword is Roman, and
there is no Ring.
There is no mention of the Communion, nor is
there any reference to the queen.
The later history of the rite is somewhat obscure,
and by the nineteenth century it had been subjected
to considerable alterations and omissions. As used
(for the last time) at the accession of Christian VIII
in 1840 1 it is very similar to the Prussian rite of
1702.
The king and the queen come to the church in
separate processions. Three bishops meet the king
at the entrance of the church and conduct him to
his throne during the singing of the Introit, and
then three bishops meet the queen s procession and
conduct her to her throne. The Introit over the
Bishop of Sjaelland delivers a first address, and after
it the Bishop Olgaard reads a lesson, which is ex
pounded by the Bishop of Sjaelland. A copy of the
Statutes and the anointing vessels are then deposited
on the altar, and the Bishop of Sjaelland delivers
another address with special reference to the Con
stitution. The three bishops then kneeling before
the altar, the Bishop of Sjaelland begins the Lord s
Prayer. The king in the meanwhile lays aside his
1 AUernaadigsf approberet Certmoniel ved Deres Majestcrter
Kong Christian den Ottendes og Dronning Caroline Amalias
forestaaende, hoie Kronings- og Sahrings-Act paa Frederiksbory
Slot, etc. A. Seidelin, Copenhagen [1840].
150 PROTESTANT RITES: DENMARK
royal ornaments, Crown, Sceptre, and Orb, with which
he has entered the church in preparation for the
anointing. First is sung in Latin Veni Sancte
Spiritus, and y. Emitte Spiritum Sanctum Domine,
B?. Et ren&vabis faciem terrae, etc., followed by the
collect of Pentecost, Deus qui corda fidelium.
A hymn is then sung, during which the Bishop of
Sjaelland goes up to the altar, opens the vessel
containing the oil, and consecrates it with a secret
prayer. The king during the singing and the prayers
has reassumed his ornaments. The Bishop of Sjael
land now summons the king to be anointed, and the
king goes up to the altar with his Crown on his head,
the Sceptre in his right hand and the Orb in his left.
Again the king lays aside the regalia and takes off
his right-hand glove, while the Lord Chamberlain
unfastens the clothing over his breast. Then as the
king kneels before the altar the bishop, dipping the
tips of two fingers in the oil, anoints him in the
form of a cross on forehead, breast, and right wrist,
using a suitable form. The king then resumes his
ornaments. General Superintendent Callisen reads
Ps. xxi. 2-8, and the Bishop of Sjaelland delivers
another discourse, after which a hymn is sung.
The Bishop of Sjaelland now summons the queen
and anoints her on forehead and breast, using a
suitable form ; a hymn is sung, the bishop delivers
a last discourse, and the Hymn of Praise is sung.
The king once more lays aside the regalia, and the
bishop intones The Lard be with you, R?., And with
thy spirit, and sings the special collect, and then
PROTESTANT RITES: SWEDEN 151
immediately gives the blessing. A hymn is sung
and, the king resuming his ornaments, the royal
procession leaves the church.
The degenerate nature of this rite is very evident.
Like the Prussian order it has no investitures at all,
only the central feature of the anointing remaining,
and that is done apparently without any fixed forms.
Indeed the rite is more or less a series of preachings.
THE SWEDISH RITE
The post-reformation Swedish rite seems to have
undergone very little variation. It was however
discontinued at the accession of the present king
of Sweden.
The coronation of Carl XI on August 23, 1675,
took place as follows 1 . The king goes in procession
to the Domkirche, and passing to his seat in the
midst of the choir kneels and makes his private
devotions. A hymn is then sung, after which a
sermon is preached by Basilius Bishop of Skara.
The sermon ended, the king goes up to the altar,
and taking off the mantle in which he has come to
the church is anointed by the Archbishop of Upsala
on breast, shoulders, and hands, the archbishop
using a special form during the anointing. The king
is then invested in the Royal Mantle. The accus
tomed oath is then taken by him, after which, sitting
i Kurtze Beschreibung wie Ihr. Ki migl. Majest. zu Schioeden
Carolus XI zu Upsahl ist gekronet warden. Aus dem Schivedischen
verdeutschet, 1676. Unfortunately none of the forms are given
in this account.
152 PROTESTANT RITES: SWEDEN
on a seat in front of the altar he is invested with the
royal ornaments, which are brought down from the
altar on which they have been deposited. First he is
crowned, the king himself setting the Crown on his
head. Next he is invested with the Sceptre, Apple,
Key, and Sword, the archbishop using a special form
at the delivery of each ornament. After the investi
tures the king returns the ornaments to the lords,
to whose charge they belong, except the Crown
and Sceptre, and returns to his seat in the choir.
A herald proclaims Carl has been crowned King of
Sweden and no other, a fanfare of trumpets is sounded,
and the choir sings Vivat Rex Carolus. The Litany
is then sung by the bishops and congregation, and
after certain prayers and hymns the ceremony comes
to an end. The various nobles and officials then
swear allegiance and the royal procession takes its
departure.
The most noticeable feature in this order is
perhaps the occurrence of the Key among the
regalia, an ornament peculiar to the Swedish rite,
and evidently an ancient peculiarity. It is possible
that in this account the taking of the oath is
wrongly described as occurring after the anointing
instead of before it, for in subsequent orders it
occurs in its proper place, before the anointing.
Also the king is stated to have crowned himself,
whereas in a contemporary engraving of the coro
nation of King Carl Gustaf in 1654, the king is
represented as being crowned by the archbishop and
the Princeps Senatus, Count Drotzel, conjointly, and
PROTESTANT RITES: SWEDEN 153
this has been the practice down to the last celebra
tion of a coronation ceremony in Sweden.
The coronation of a Swedish king in modern
times may be illustrated by the order used when
Carl XV and Queen Wilhelmina Frederika were
crowned in I860 1 .
The king and queen proceed to the church
in separate processions. The king is met by the
archbishop in his canonicals and the bishops in their
copes, the archbishop greeting him with the words
Blessed be he that cometh in the name of the Lord,
and the Bishop of Skara saying a prayer that the
king may be endowed with grace to rule his people
well. The archbishop and bishops then escort the
king to his seat before the altar with the Royal
Standard on his right hand and the banner of the
Order of the Seraphim on his left. The Bishop of
Strengnas and the other bishops await the coming
of the queen, and when she enters the Bishop of
Strengnas greets her with the words Blessed be she
that cometh in the name of the Lord, and the Bishop
of Hernosand says a prayer almost identical with
that said at the king s entrance. She is conducted
to her seat on the left side of the choir, and their
Majesties kneel and make their private devotions,
while the regalia are deposited on the altar.
The archbishop begins the service singing Holy,
Holy, Holy, Lord God of Sabaoth, with which the
1 Ordninyl vid Deras Mnji-xtiit< r l\<,nun<i Carl den Femtondex
och Drottniny Wilhelmina Frederika Alexandra Anna Lovisas
Kroning och Konungens Hyllnimj rid RUttdagtH i Stockholm, 1860.
154 PROTESTANT RITES : SWEDEN
Swedish High Mass commences ; the Bishop of
Skara recites the Creed before the altar, and the
hymn Come thou Holy Spirit, come, is sung, and the
sermon is preached by the Bishop of Gotheborg. The
Litany is then said and after this, during the singing
of an anthem, the king goes to his throne on a dais
before the altar, with the Royal Standard borne on
his right hand and the banner of the Seraphim on
his left, followed by a procession of the regalia.
There before the altar his mantle and princely coronet
are taken off and deposited on the altar, and kneeling
he is invested in the Royal Mantle by a state minister,
and the Archbishop of Upsala reads the first chapter
of St John. The Minister of Justice then dictates
the oath to the king, which he takes, laying three
fingers on the Bible. Immediately after the taking
of the oath the archbishop anoints the king on
forehead, breast, temples, and wrists, saying, The
Almighty everlasting God pour out His Holy Spirit
into your soul and mind, plans and undertakings, by
whose gift may you so rule land and kingdom, as to
redound to the honour and glory of God, maintain
justice and equity, and be for the good of the land and
people. The king then resumes his seat, and the
archbishop and Minister of Justice crown him con
jointly, the archbishop praying in a set form that his
rule may be good and prosperous. The king is next
invested with the Sceptre by the archbishop and the
Minister for Foreign Affairs, and the Apple is delivered
to him by Count Hamilton, the archbishop using a
set form in both cases. The Key is then delivered to
PROTESTANT RITES: SWEDEN 155
the king by Major-General af Nordin, the archbishop
saying the following prayer : God the Almighty who
of His divine providence hath raised you to this royal
dignity, grant you grace to unlock treasures of wisdom
and truth for your people, to lock out error, vices, and
sloth from your kingdom, and to provide for the
industrious prosperity and increase, relief and comfort
for the suffering and afflicted. Finally a naked sword
is put into the king s hand, the archbishop saying
a prayer that he may use his power well and justly.
The archbishop then returns to the altar, and the
king having his Crown on his head and holding the
Sceptre in his right hand and the Apple in his left,
a herald proclaims Now has Carl X V been crowned
king over the lands of Sweden, Gotha, and the under
lying provinces. He and no other. A hymn is sung
and the archbishop says a prayer and gives the
Benediction.
The queen is now led up to her throne before the
altar. She is invested in the Royal Mantle, anointed
on forehead and wrists, crowned, and invested with
Sceptre and Apple, the forms used being those em
ployed for the king and adapted to the queen. She
is then proclaimed by a herald, and the choir sings.
Prosperity to the Queen, and then part of a hymn, and
the archbishop recites the last prayer as over the king.
As in all other protestant rites there is no communion,
only the first part of the High Mass being used in
this case. After the coronation of the queen homage
is done, and during the singing of the hymn Now thank
we all our God, the royal procession leaves the church.
156 PROTESTANT RITES: NORWAY
The order used for the coronation of King
Oscar II in 1872 is identical with the above. This
was the last occasion on which a coronation rite was
observed in Sweden.
NORWAY
There is no sign of any ancient rite belonging to
the kingdom of Norway, and perhaps none ever
existed, for Norway was united with the kingdom
of Denmark from the fourteenth century until 1814,
and since that date until quite recent times with the
kingdom of Sweden. According to the law of 1814,
however, a separate coronation of the king as King
of Norway took place in the cathedral of Trondhjem
where the king was solemnly anointed by the Lutheran
Superintendent, and crowned by the Superintendent
and the Prime Minister conjointly.
The following is the account of the ceremonial
observed at the coronation of King Haakon VII and
Queen Maud in 1906 1 . It will be observed that the
order used is very close to that used in Sweden,
though the forms used are differently worded.
The royal procession goes in due order with the
regalia to the Domkirke, at the entrance of which
it is met by the Bishops of Trondhjem, Kristiania,
and Bergen, and their attendant clergy, and the king
and queen are greeted with the words The Lord
preserve thy comings in and goings out both now and
1 Ceremoniel red deres Majestatter Kong Haakon den Syvende s
og Dronning Maud s Kroning i Trondhjem s Domkirke Aar 1906.
Steen ske Bogtrykkeri, Kr. A., 1906.
PROTESTANT RITES: NORWAY 157
far ever. When they have taken their places the
service begins, the Bishop of Trondhjem intoning the
first line of the Introit hymn, of which the first verse
is sung by choir and people. The Bishop of Kristiania
then reads the Creed, and the Bishop of Bergen begins
Te Deum, of which the first six verses only are sung.
The sermon is preached by the Bishop of Kristiania.
After the sermon a verse of a hymn is sung by a
priest and choir antiphonally, and this is followed
by the first part of the anthem. The king now
proceeds to his throne, which is erected on a dais
before the altar, the Royal Standard being held on his
right hand. He is divested of the mantle which he
has been wearing, it being laid on the altar, and he is
invested by the Lord Chief Justice and the Bishop of
Trondhjem in the Royal Mantle which has been lying
on the altar. The Bishop of Trondhjem then anoints
him on forehead and wrist with a special form, the
king kneeling during the anointing. The king rises
and takes his seat on the throne and is crowned
by a Minister of State and the bishop conjointly, the
bishop using a special form of words. He is then
invested with the Sceptre by the Minister of Foreign
Affairs and the bishop; with the Orb by a Councillor
of State and the bishop ; and with the Sword by
another Councillor of State and the bishop, the bishop
using a special form at each investiture. The second
part of the anthem is sung and part of a hymn, and
the Bishop of Trondhjem says a last prayer for the
king and then gives the blessing.
The king now returns to his seat in the choir,
158 PROTESTANT RITES: NORWAY
with his Crown on his head, the Sceptre iii his right
hand, and the Orb in his left. The third part of the
anthem is sung, during which the queen passes to
her throne before the altar. She is arrayed in the
Royal Mantle, anointed on forehead and wrist, and
duly invested with Crown, Sceptre, and Orb, the forms
used in each case being adapted from those employed
for the king. The fourth part of the anthem is
sung and part of a hymn, and the Bishop of Trondhjem
says the last prayer, which is slightly adapted from
the corresponding prayer used in the case of the king ;
he gives the blessing, and the queen returns to her
seat in the choir. The President of the Storthing
then proclaims the Coronation Act to be duly con
summated. Two verses of the hymn God bless our
dear Fatherland are sung, and during the last part
of the anthem the bishops and clergy leave the altar,
and, the anthem being finished, the royal procession
takes its departure from the church.
CHAPTER XIII
THE PAPAL CORONATION
THE rite of the coronation of a Pope seems to date
from the time when the western Patriarchs began to
make definite claims to a temporal sovereignty. The
rite does not appear till the ninth century, but probably
existed in some form for a century before this date.
Already in the Liber Pontificalis 1 it is stated that Pope
Constantino wore during his visit to Constantinople
a head-dress peculiar to the Roman Pope. This is
called the Carnelaucus, and is evidently the original
form of the Tiara. In the Donation of Constantino
of the pseudo-Isidorian decretals 2 , in which the Papal
temporal claims were first formulated, Constantino
the Great is said to have granted to the Pope the
sovereignty of the West and to have bestowed on
him and his successors a special royal diadem, which
is described as phrigium candido nitore splendidum,
evidently the camelaucus under a different name, a
closed head-dress something of the shape of a Phrygian
i i. p. 390. 2 P.L. cxxx. 250.
160 THE PAPAL CORONATION
cap, and probably related to the Crown of the eastern
bishop. Although the Donation does not mention
any ceremony of coronation, perhaps one is implied
by this claim that the Papal head-gear is a temporal
crown.
In the ninth century the rite existed and is
described in Mabillon s Ordo Romanus IX 1 . The
ceremony never became so elaborate as a royal coro
nation. The Pope elect, who must not be a bishop,
enters St Peter s during the Introit Elegit te Dominus.
His consecration as a bishop then takes place. Three
special prayers are said for him by three different
bishops 2 . The archdeacon then invests him with
the Pallium (i.e. the ecclesiastical vestment), and he
is enthroned on a specially prepared throne. The
new Pope celebrates Mass himself, and after the
Gloria in excelsis the Laudes are sung. When Mass
is over he is enthroned upon the apostolic throne.
Then he proceeds to the steps at the west end of
St Peter s, and after the acclamation thrice repeated
Domnus Leo Papa quern Sanctus Petrus elegit in sua
sede multis annis sedere, he is crowned with the
Regnum or Tiara, which is described as being white
and shaped like a helmet. He then mounts a horse
1 P.L. Lxxvra. 1006, 1007.
2 The description is not clear, but the above probably repre
sents its meaning. The text is et tenent evangelium super caput
vel cervicem ipsius. Et accedit unus episcopus et dat orationera
super eum et recedit, et alter similiter. Accedit tertius et con-
secrat ilium. The word consecrat is curious, but these are
evidently the three special prayers said for the Pope, of which the
text is given in the later descriptions.
THE PAPAL CORONATION 161
and returns to his palace amid the acclamations of
the people.
The rite seems to have changed very little in
the process of time. Ordo xn 1 , which is of the
twelfth century, gives a little more information. On
the Sunday after his election the Pope proceeds to
St Peter s, and there before the high altar is conse
crated bishop by the Bishop of Ostia and other
bishops. The consecration over, the Cardinal Deacon
of St Laurence places the Pallium on the high altar,
whence the Archdeacon takes it and invests the Pope
in it saying : Accipe pallium, plenitudinem scilicet
pontificalis officii, ad honorem omnipotentis Dei et
gloriosissimae Virginis eius genitricis et beatorum
apostolorum Petri et Pauli et sanctae Romanae
ecclesiae. The Pope then celebrates Mass. After
the Laudes, the Epistle and Gospel are read both
in Latin and Greek. Mass being finished, the Pope
returns to his palace with the Tiara on his head, but
there is no indication of any ceremonial crowning
having taken place.
Ordo xiv 2 of the fourteenth century is fuller. The
Pope is now generally already a bishop at the time
of his election. The newly-elected Pope proceeds
to St Peter s and begins Mass. After the Confiteor
he takes his seat before a faldstool between his throne
and the altar, and there prayers are said for him by
the Cardinal Bishops of Albano, Porto and Ostia.
First the Bishop of Albano says the prayer : Deus
1 P.L. Lxxvm. pp. 1098, 1099. 2 P.L. LXXVIII. pp. 1127 ff.
w. c. n. 11
162 THE PAPAL CORONATION
qui adesse non dedignaris ubicumque devota mente
invocaris, adesto quaesumus invocationibus nostris et
huic famulo tuo N. quern ad culmm apostolicum
commune indicium tuae plebis elegit ubertatem super-
nae benedictionis infunde, ut sentiat se tuo munere ad
hunc apicem pervenisse. Next the Bishop of Porto
says the second prayer, Supplicationibus, Omnipotens
Deus, effectum consuetae pietatis impende, et gratia
Spiritus Sancti hunc famulum tuum N. perfunde ;
ut qui in capite ecclesiarum nostrae servitutis mysterio
constituitur, tuae virtutis soliditate roboretur. The
Bishop of Ostia says the third prayer, Deus qui
Apostolum tuum Petrum inter caeteros coapostolos
primatum tenere voluisti, eique universae Christiani-
tatis molem superimposuisti ; respice propitius quae
sumus hunc famulum tuum N. quern de humili cathedra
violenter sublimatum in thronum eiusdem apostolorum
principis sublimamus : ut sicut profectibus tantae
dignitatis augetur, ita mrtutum meritis cumuletur ;
quatenus ecclesiasticae universitatis onus, te adiuvante,
digne ferat, et a te qui es beatitudo tuorum meritam
vicem recipiat.
The Pope now receives the reverence of the
Cardinals and Prelates present, who kiss his foot and
face. He then goes to the altar where the Cardinal
Deacon of St Laurence invests him in the Pallium,
with the form already given. He then goes up to
the altar and censes it, and returns to his seat, where
he receives again the reverence of the Cardinals and
Prelates. He then begins Gloria in excelsis, and says
Pax vobis and the Collect for the day and says secretly
THE PAPAL CORONATION 163
for himself another prayer 1 . Then he returns to his
seat and the Laudes are sung :
Exaudi Christe.
Domino nostro N, a Deo decreto summo Pontifici
et universali Papae vita.
Salvator mundi. ftf. Tu ilium adiuva (ter).
Sancta Maria, R?. Tu ilium adiuva (bis}.
Sancte Michael. R/. Tu ilium adiuva, etc., etc.
After the Laudes have been sung, Mass proceeds,
the Epistle and Gospel being read in Greek as well as
in Latin. At the conclusion of the Mass the Pope
goes in procession to the staging erected on the steps
at the west end of the Basilica of St Peter. There
the Prior diaconorum cardinalium removes his
mitre, and sets the Tiara or Regnum, which is by
this time adorned with three crowns, on his head, the
people crying Kyrie eleison. The Pope then blesses
the people and returns on horseback to the Late ran.
This represents the final stage of the rite, except
for one picturesque feature added in the fifteenth or
sixteenth century. As the Pope leaves the chapel
of St Gregory for his consecration, the Ceremoniarius
lights a piece of tow on the end of a reed which flares
for a moment and then goes out, saying, Pater Sancte,
sic transit gloria mundi 3 .
1 The Caerimoniale Romanum adds that this prayer is from
the Order of the Consecration of a Bishop.
2 Sacrarum caerimoniarum sive rituum ecchsiasticorum
S. Rom. Ecclesiae Libri tres (Venetiis, MDLXXXH). Various details
are given more fully here than in the older accounts. For the Rite
as used at the present day see Grissell, Sede Vacante, Parker,
1903.
112
164 THE PAPAL CORONATION
It will be seen that the Papal rite is very simple.
It is clear that the ceremonies, with the Laudes and
other acclamations 1 , owe much to the Imperial coro
nation rite of early times, hut have undergone very
little change or development since the ninth century.
i It is quite possible that the Laudes at the Papal Coronation
may originally have been the development of the ceremonial
reception of a new Bishop, such as obtained in France in early
times see Martene, n. p. 29. If so, the forms have been assimi
lated to the Imperial Laudes.
CHAPTER XIV
THE INTER-RELATION OF THE DIFFERENT
RITES
THE coronation rite first appears in Constantinople,
and was there a developed and religious form of the
old ceremonies with which the accession of a new
Emperor had always been observed. In the West a
religious ceremony in connection with the accession
of a king first appears in the seventh century in the
Visigothic kingdom of Spain. Here we are told that
the kings on their accession to the throne took an oath
to govern justly, and were then solemnly anointed.
But there is this noticeable point, that no mention
is made of any crowning, and though the royal gear
(regius cultus) is mentioned, there is no reference to
an investiture of any kind.
Whence did this Spanish rite come 1 There is no
definite evidence which will permit us to say for certain.
It may be that the idea of a religious ceremony of
inauguration was borrowed from Constantinople. The
barbarian peoples, as they became the new nations,
imitated so far as possible the institutions of the
Empire, and so it is possible that the Visigoths
166 THE INTER-RELATION OF THE
adopted their coronation rite in imitation of the
imperial rite of Constantinople. But if this was so,
it is no more than the idea of a religious rite of
inauguration which they borrowed. We have seen
that the central feature of the Eastern rite was the
coronation, and there is no evidence of any unction
before the latter part of the ninth century, while on
the other hand the central feature of the Visigothic
rite was the anointing, and there is no reference to
any crowning in Visigothic times. It is true, again,
that in the later Spanish rites of Aragon and Navarre
there appear very special and peculiar features which
we may be tempted to refer to a Byzantine origin,
but as we have seen, these features will bear quite
well another interpretation. Until we have definite
evidence of any connection between the two, it is
unsafe to derive the Spanish rite from the Eastern.
The outstanding fact is that here in Spain we have,
so far as the West is concerned, the beginnings of
the coronation or consecration rite of kings, and
that its central characteristic clearly consists of the
anointing.
In the middle of the eighth century we find
France also using an inaugurating rite. In 750
Pippin- le-bref was consecrated by St Boniface as king
of the Franks, and at the end of the eighth century
we find on two occasions, both of which were ex
ceptional, Saxon kings being consecrated.
The question now arises, where did the French
rite, and the rite used in England originate ? We
have no definite evidence and can only surmise.
DIFFERENT RITES 167
The fact that Boniface the anointer of Pippin was
an Englishman, together with the fact that it has
generally been taken for granted that the so-called
Pontifical of Egbert is really Egbert s, and therefore
belongs to the middle of the eighth century, has led
to the tempting theory that the French rite was
imported from England by St Boniface on the occasion
of Pippin s consecration as king of the Franks. But
there is no evidence in support of this theory, and
above all there is no evidence of the existence of
an Anglo-Saxon rite of this period for St Boniface to
import into France.
The consecration of Pippin is referred to, not as
a coronation but as an unction. Of it we are told
that Pippin was elected as king according to the
custom of the Franks, and was anointed by the hand
of Boniface, archbishop of Mayence of holy memory,
and was raised by the Franks to the kingdom in the
city of Soissons 1 . Here no formal act of coronation
is mentioned. Pippin was elected according to
the custom of the Franks, and it is possible that
this same custom covers the unction, and refers the
ceremony of inauguration back to pre-Carolingian
times, but it is not probable, for everything points
to the importation of an inauguration rite to give
recognition to the new dynasty of Pippin. Possibly
again in the expression was raised to the kingdom
we may see some reminiscence of an enthronization.
But the central feature of the rite is clearly the
anointing, and this is the only feature mentioned
i Reyinonis Chronicon, s.a. 750. (Pertz, M. O. H. Script. I. 556.)
168 THE INTER-RELATION OF THE
in the account of the second consecration of Pippin
by Pope Stephen, where we are told Pope Stephen
confirmed Pippin as king with holy unction, and
together with him anointed his two sons, Charles and
Carloman, to the royal dignity V
And so we find the same feature, the unction, the
central point of the rite both in Spain and France.
It is natural to draw the conclusion that the French
rite was brought from Spain and was of the same
type as the Spanish, just as the other liturgical books
of France and Spain are of the same type, commonly
called the Gallican. The rite, when it was intro
duced into England, most probably was brought over
from France, for there was considerable intercourse
between the Saxon and Prankish kingdoms, and
some intermarriages between the Prankish and Saxon
reigning families.
To a Prankish origin may also probably be assigned
the early German rites, such for example as that
by which Otto of Saxony was crowned in the tenth
century.
In the year 800 Charlemagne was crowned by the
Pope at Rome as Roman Emperor. For this purpose
it was necessary to have a coronation rite, and hitherto
no Roman Emperor had ever been crowned at Rome,
though a Pope had travelled into France to conse
crate a Prankish king.
But this was the case of a Roman Emperor. We
are told little of the details of the rite by contemporary
writers. None of the Western contemporary historians
1 Reginonis Chronicon, s.a. 752. (Pertz, I.e.)
DIFFERENT RITES 169
mention any anointing, though they all speak of the
crowning. On the other hand a contemporary Greek
writer, Theophanes, does definitely speak of the
unction, but it has been suggested that he is here
confusing the coronation of Charlemagne as Emperor
with the anointing of his son Charles as king of the
Franks, which took place on the same occasion.
The central feature of the coronation rite was his
crowning, and this is a feature that seems to have
been lacking in the Western rites for the consecration
of a king, while on the other hand it is in strict
agreement with the Byzantine procedure. Charle
magne always pretended that the whole affair was
unexpected by him, and that the Pope alone arranged
the coronation and took him by surprise. But there
can be little doubt that the whole business, except
perhaps as to the details of the rite, was premeditated
and arranged beforehand. Charlemagne was crowned
as Roman Emperor, and therefore in theory was the
colleague and the equal of the Emperor at Constan
tinople. Hence it would seem natural that the
ceremony by which Charlemagne was crowned should
follow in essential details the rite used on such an
occasion at Constantinople. It may be added that
there is no mention of any anointing in the earliest
forms for the coronation of an Emperor at Rome.
It would seem, then, that the rite by which Charle
magne was crowned, was, so far as the West was
concerned, an entirely new rite, following in outline
the rite used at Constantinople.
Thus then, in the West, in the ninth century, we
170 THE INTER-RELATION OF THE
find two groups of rites, quite independent of each
other, (1) The Spanish-Prankish rite, (2) The Roman
Imperial rite. In later days these two groups speedily
reacted on each other, and produced a definite type
of Western rite.
The forms of the first group, French and English
(no early Spanish forms are extant), probably do not
represent their earliest state. There is not only an
unction but a coronation, and also a formal delivery
of kingly insignia, in the English rite, of Sceptre,
Verge, and Crown ; in the French rite, of Crown and
Sceptre. It will be noticed that if the act of crowning
was first observed in the West at the coronation
of Charlemagne, it was very speedily introduced
into the Western rite for the consecration of a king.
There is no Roman coronation rite for a king at
this date, but there is a Milanese rite of the ninth
century, and with some such rite probably Berengar
Margrave of Friuli was crowned at Milan in 887. It
is noticeable that this Milanese rite for the coronation
of a king is more or less identical with the imperial
rite of the same date. It is very simple, the king
being crowned and invested with a sword. This
Milanese rite may perhaps be taken as representing
the Roman rite of the coronation of a king in its
earliest form.
It is at the second stage of the rite where the
interaction of the two groups of rites is most clear
and evident. In the tenth century the second re
censions of the English and French rite not only
shew considerable developements and a much more
DIFFERENT RITES 171
fixed and definite form, but they are almost identical,
and the French order bears certain marks of English
influence. Whence did this elaboration come ? In
the first place the English and French rites can be
taken together from this time forward. Recension
by recension they have been subjected to much the
same influences and are very close to each other.
This was only natural considering the closeness of
the communications between England and France.
Between the Saxon royal families and the Court of
Rome there was considerable intercommunication,
and on several occasions we hear of Saxon princes
going to Rome. Of Alfred we are told that he was
invested by the Pope at Rome with the insignia of a
Roman consul, an investiture which the Saxons seem
to have mistaken for a coronation rite ; and we are
also told that the insignia were preserved henceforth
among the royal ornaments. Of the Roman rite at
this time we have no forms, in fact nothing between
the simple forms of the first imperial recension and of
the Milanese order and the elaborate order of Hittorp
of the tenth or eleventh centuries. Yet whereas in
the former of these there were investitures of Sword
and Crown only, in the latter the king is invested with
Sword, Ring, Verge, and Crown, and the unction is
elaborate, being made on head, breast, shoulders, bends
of arms, and hands. It is clear that influences have
been at work in the intervening period. We know that
France had great influence on the Liturgical books
of Rome in the ninth and tenth centuries, and it
would seem that here is yet another instance of this
172 THE INTER-RELATION OF THE
influence, and that the elaborations in the Roman
rite were at some time adopted from France and at
Rome reduced into order and fixity. Doubtless at
Rome even the rite underwent some developement,
but it is noticeable that after the time of the rite of
Hittorp s order the rite at Rome returned to something
of its earlier simplicity and drops out many of the
elaborations which we find in Hittorp s order. Thus
we may perhaps presuppose an intermediate order
at Rome similar to Hittorp s order.
In the case of Edgar of England, the English
writers made much of his coronation in the year 973.
It was an occasion which called for special pomp and
circumstance, and much stress is laid on the mag
nificence of the whole ceremony. It is likely that
this is the occasion for which the second recension
was composed, and the natural source of this develope
ment and revision would seem to be a Roman order
similar in character to that of Hittorp. This rite of
the second English recension was adopted almost
word for word in France in the order of Ratold.
In England and France the third recension of
each country is clearly influenced from Rome, to the
extent even of replacing with Roman forms some
of the forms of the old national rites. In the fourth
recension in both lands there is a return to the older
national forms by the simple means of conflating
the second and third recensions, and this fourth
recension marks the final form of the rite, except in
so far as in England in its English form it has since
been modified as circumstances have required.
DIFFERENT RITES 173
The earliest German rite, that of Otto of Saxony
in the tenth century, is unfixed in character, and
approximates perhaps to the earliest Prankish rites.
There are investitures with Sword and Belt, Armills
and Chlamys under a unique form, Sceptre and Verge,
again with a unique form, and then after the anointing,
with the Crown. The use of the word Chlamys is
very striking and bears witness to at least a knowledge
of Eastern imperial vestments. By the thirteenth
century the German rite had been subjected to con
siderable Roman influence, as would naturally be
expected from the close connection existing between
Germany and Italy. The unctions are on head,
breast, and shoulders, and the investitures are with
Sword, Ring, Sceptre and Orb, and Crown. The
German rite changed very little after this date.
The Spanish rite, as we have seen, contains much
that is very ancient and also has been subjected by
the fourteenth century to Roman influence, none the
less preserving much of its ancient peculiar character
istics. Unfortunately we have only few forms of this
rite, and it was early discontinued altogether.
The Roman imperial rite in its first state is short
and simple. There are investitures with Sceptre and
Crown only. No mention is made of the unction, and
this fact, inconclusive in itself, accords with the
absence of any mention of unction in the contem
porary Western accounts of Charlemagne s coronation.
The imperial rite served as a model for the order for
crowning a king when need arose, as is evident from
the fact that the early ninth-century Milanese order
174 THE INTER-RELATION OF THE
for the crowning of a king is almost identical with it. In
the process of its developement the order for crowning
an Emperor was influenced to some extent by the order
for the crowning of a king, which had been subjected
early to considerable outside influences. Then in the
twelfth century we find in the imperial rite investi
tures with Sword, Sceptre, and Crown ; a little later
with Ring, Crown, and Sceptre. The Ring is quite
non-Roman and has been introduced from the rite for
the crowning of a king, into which it has come from
outside sources. The Ring however soon disappears
once more from both Roman rites. In the fourteenth
century the investitures are with Crown, Sceptre and
Orb (without a form), and Sword. In the sixteenth
century, after which date the order has varied very
little, the investitures are with Sword, Sceptre and
Orb (under one form), and Crown.
. We have seen that in the ninth century the
Milanese rite was very simple and almost identical
with the Roman imperial rite. Here at Milan the
Roman Emperor was nominally crowned as king of
Italy, before his coronation at Rome as Emperor.
In the eleventh century this rite has become very
elaborate, containing the whole of the matter of
Egbert s order, and also much that is Roman.
There are investitures, of Crown, Sword, Verge, and
Ring, an unusual order, which are made with Roman
forms. In the fourteenth century we find the unctions
restricted to the shoulders only, and the investitures
are of Ring, Sword, Crown, Sceptre, and Verge. In the
last Milanese recension, that of the fifteenth century,
DIFFERENT RITES 175
the unction is made on the head, and the investitures
are of Sword, Ring, Crown, and (under one form)
Sceptre and Orb. Thus the Milanese rite was sub
jected to the same early influences as the Roman, but
never regained so much of its earlier simplicity as
did the Roman rite.
The coronation rite was introduced into other
lands only at a time when the Roman rite had gained
a position of special prestige, and therefore these rites
seem to have been more or less Roman, and yet con
tained some national characteristics. Of these we have
only the Hungarian rite extant. Of the Scandinavian
countries, and of Scotland no rite of pre-reformation
date survives, but the post-reformation rites, which
are based to some extent on the older rites, perhaps
contain some of the older features, for example, the
retention in Sweden of a key of knowledge among
the Regalia.
The general conclusions as to the inter-relation
of the rites would seem to be as follows. There are
in the West two original groups, both independent
compositions :
(1) The Spanish-French-English, derived from
Spain.
(2) The Roman Imperial, which was called into
existence on the occasion of the coronation of
Charlemagne as Roman Emperor. From this latter
is derived the Roman rite for the coronation of a
king.
There seems to have been from an early date
until the fourteenth century a continuous interaction
176 INTER-RELATION OF DIFFERENT RITES
of these groups upon each other, and beyond that
date outside influences ceased to be exerted, and
whatever developement may have taken place in any
particular rite was due to natural and internal
developement.
At this day in the West the rite is retained in
England and Austria, that used in Austria being the
order of the Roman Pontifical.
The only other country, except Russia, in which
a coronation rite survives is Norway.
CHAPTER XV
THE UNCTION, THE VESTMENTS AND
THE REGALIA
(1) THE UNCTION
THE date at which an unction was introduced
into the Eastern rite is a matter of uncertainty.
There is no definite statement to be found that the
Eastern Emperors were anointed before the time of
the intruding Latin Emperor Baldwin I who was
crowned in 1214, and the rite by which Baldwin was
crowned was a Western rite. There is no mention of
any anointing even in the rubrics of the twelfth
century Euchologion. The first definite reference to
the anointing of the Eastern Emperor is found in the
account of the rite given by Codinus, in which we
are told that he was anointed on the head in the form
of a cross.
Mr Brightman thinks that there was no anointing
in the Greek rite before the twelfth century, but
it is difficult to believe that this was the case 1 .
In the earliest accounts of the Eastern Corona
tions there is nothing at all said that can be in any
i J.Th.S. 11. pp. 383 ff.
W. C. R. 12
178 THE UNCTION
way construed as implying any anointing. In the
year 602 Theodosius the son of the Emperor Maurice,
fleeing for refuge to the Persian monarch Chosroes,
was received with great honour by the king, and he
(Chosroes) commanded the Catholicos to bring him
to the Church, and that the crown of the Empire
should be set upon the altar, and then set upon his
head, according to the custom of the Romans 1 .
Since the detail of the crown being deposited on the
altar is given in this passage, it is most improbable
that all reference to an anointing would have been
passed over, had such anointing been at this date
the custom of the Romans.
On the other hand St Gregory the Great, com
menting on the anointing of Saul, speaks of the
anointing of kings in his own day ; "Then Samuel
took a vial of oil and poured it upon his head."
This, surely, is signified by this unction, which is
even now actually seen (materialiter exhibetur) in
holy Church ; for he who is set at the head of
affairs (qui in culmine ponitur) receives the sacra
ments of unction Let the head of the king, then,
be anointed, because the mind is to be filled with
spiritual grace. Let him have oil in his anointing,
let him have abundant mercy, and let it be preferred
by him before other virtues 2 .
Here the expression materialiter exhibetur is
hardly compatible with figurative language. But if
St Gregory is thinking of unction in a coronation
1 Chronicon Anonymum in Guidi, Chronica Minora, p. 21.
* In I Reg. Expos, iv. 5 (P. L. LXXIX. 278).
THE UNCTION 179
rite, what is the rite which he has in his mind ? Is
he thinking of the rite as used in the Spanish Visi-
gothic kingdom 1 , in which in all probability unction
already found a place ? Or is he thinking of the
imperial rite of Constantinople ? It seems hardly
likely that he should speak in such general terms
with only the Spanish practice in his mind ; but on
the other hand there is not a vestige of any other
evidence in favour of any Constantinopolitan use of
unction. It is true that the Prayer over the
Chlamys would quite cover the use of an anointing,
including as it does such an expression as \pia-ai
Kara^tawrov TU> tXai u) dyaXXtaerews, but it is equally true
that these words might quite naturally bear a merely
metaphorical significance.
It is not until the ninth century that we seem to
get upon more solid ground, when Photius, in a letter
written during his exile to the Emperor Basil the
Macedonian (867-886), speaks of the xP^pa- xal
XeipoOfviav /3a<riXeias *. These words, taken in
connection with a sentence at the end of the same
letter in which he speaks of himself as he at whose
hands both he (Basil) and the Empress were anointed
with the Chrism of the Empire (auros re KOL -J /Sao-iXts
/JacriXeta? e^piV^r/), make it very difficult
1 St Gregory s expression qui in culmine ponitur is some
what unusual, and it may be noted that a similar expression is
found in Can. 1 of the 12th Council of Toledo (681) etenim sub
qua pace vel ordine serenissimus Ervigius princeps regni con-
scenderit culrnen regnandique per sacrosauctam unctionem sus-
ceperit potestatem, etc.
a Photius, Epp. i. 16.
12 2
180 THE UNCTION
to believe that Photius is here using simply figurative
language 1 . It is much more natural to take his
words literally and to conclude from them that in the
ninth century unction was already included in the
rite of Constantinople.
The references of Eastern writers to the unction
of Charlemagne have already been mentioned. But
since they all lay stress on the manner of that
anointing no conclusion can safely be drawn from
their language that unction was unknown at that
time in the Eastern rite.
There remains the consideration of the Abyssinian
use. Abyssinia was cut off by the Arab conquest of
Egypt in the seventh century from all communication
with Constantinople, and there is no evidence of the
use of unction in coronations at Constantinople at
that time. It is on the whole, as has been suggested
in a preceding chapter, more probable that the
Abyssinian unction was an independent Abyssinian
developement, more especially as at one time there
were strong Jewish influences at work in that country,
the effect of which remains to this day clearly
stamped on the face of Abyssinian Christianity.
As regards the West, we know that Unction was
used at the sacring of the Visigothic kings in the
eighth century and that it was used at the coronation
of Pippin by Archbishop Boniface in the middle of
the eighth century. In fact from the time of the
1 Brightman considers that the language of Photius is meta
phorical only and gives later instances of the figurative use of such
words as XP O M" nn d Xf> /ieil> - Loc. cit., pp. 384, 385.
THE VESTMENTS AND REGALIA 181
original introduction of the coronation rite into the
West, an unction seems to have been one of its
features, and it is quite possible that it may have
been an independent developement in the West. But
is it so easy to think of the unction in the Eastern
coronation rite as a feature borrowed from the
West?
So we must leave it at this, that while an unction
was used in Spain in the seventh century, and is
found in all Western coronation rites, on the other
hand with regard to the East we can only say that it
appears probably in the ninth century in the case of
Basil the Macedonian, whatever may be the proba
bilities or possibilities of any earlier use of it.
(2) THE VESTMENTS AND REGALIA
All the Western coronation vestments are ulti
mately derived from the Byzantine use. The
imperial Byzantine vestments 1 seem to be elabora
tions of the older official Roman dress. They appear
to have become more or less fixed by the ninth
century, and comprised the following :
1. The purple Buskins or Leggings.
2. The scarlet Shoes, originally a senatorial
badge.
3. The Tunic or x i v, probably white.
4. The Dibetesion or Sakkos, a gorgeous tunic
very much like a dalmatic.
1 Brightmau, Byzantine Imp. Coronation, in J. Th. St. 11.
pp. 391f. and The Coronation Order and the Regal Vestments,
in The Pilot, vi. p. 136.
182 THE VESTMENTS AND REGALIA
5. The Loros or Diadema, which was originally
a folded toga picta, but became a long embroidered
scarf folded about the neck and body with one end
pendent in front and the other over the left arm.
6. The Chlamys, or imperial purple, by the
thirteenth century a great cloak powdered with eagles
and fastened on the right shoulder. In the time of
Constantine Porphyrogenitus the Loros and Chlamys
were not worn together, perhaps for the sake of con
venience, but they were so worn together in the
thirteenth century, though by the fourteenth century
the Chlamys was again abandoned and the Sakkos
sufficed for the imperial purple.
There can be no doubt that the Western regal
and imperial vestments are derived from the Eastern
robes, for there is a close similarity between the two,
though in process of time some of the least con
venient have been gradually abandoned.
The English vestments are as follows 1 :
1. Buskins and Hose, now no longer used.
2. Gloves.
3. The Colobium sindonis, a linen vestment of
the shape of an alb, the Eastern XLTU>V. This
vestment, which had sleeves up to the time of
James II, is now sleeveless, and is also now divided
at the side so that it can be put on the monarch,
without being put over his head, and fastened on the
shoulder.
1 See the various English orders, most of which are given
in L. G. Wickham Legg, English Coronation Records.
THE VESTMENTS AND REGALIA 183
4. The Tunicle or Dalmatic, which is the vest
ment worn by subdeacon, deacon and bishop at mass.
This again has in modern times been divided down
the middle for convenience in putting on. This
vestment is the Eastern Sakkos.
5. The Armill, or Armills. This is very like a
stole, and is put round the neck and fastened at the
elbows. It is the Eastern Loros 1 . There is however
some confusion in the name of this ornament, for it
is sometimes used in the plural, and perhaps in that
case of the royal Bracelets, which have been long
discarded.
6. The imperial Mantle or Pall is more like a
cope than anything else. It is the Eastern Chlamys.
The German imperial vesture was much the same.
The Emperor Charles V was arrayed at his coronation
as follows 2 :
1. The Tunica talaris, a close undergarment of
red.
2. The Alba camisia, a rochet or alb-like vest
ment with sleeves.
3. The Dalmatic.
4. The Armill, like but broader than a stole.
5. The purple Pallium.
6. Red Gloves.
7. Scarlet Buskins.
1 See below, p. 187.
2 Bock, Die Kleinodien des heil. rijmischen Reicfies deutsch.
Nation. In the plate of the Emperor Charles V the Dalmatic
has been omitted. Also it is to be doubted whether the Emperor
wore the Armill crosswise like a stole as there represented.
184 THE VESTMENTS AND REGALIA
It may be mentioned that the Greek word
Chlamys is actually used for the imperial mantle in
the account of the coronation of Otto of Saxony in
the tenth century.
The French vestments as used at the coronation
of Charles V of France are described in the order
used on the occasion 1 .
1. A Tunica serica, which is apparently part of
his ordinary habit and is the tunica talaris.
2. Tunica, in modum tunicalis quo utuntur
subdiaconi.
3. Sokkos, fere in modum cappe.
4. Buskins.
5. Gloves.
The ornaments of the kings of Aragon were 2 :
1. An ample Camisa like a Roman rochet,
evidently an undergarment.
2. An Amice of linen.
3. A long Camisa of white linen.
4. A Girdle.
5. A Maniple on the left wrist.
6. A Stole over the left shoulder hanging before
and behind, i.e., an Armill.
7. A Tunicle.
8. A Dalmatic.
The Regalia in the East seem to have consisted
of the Crown and the Shield and Spear. Symeon of
Thessalonica (c. 1400) also speaks of a Rod of light
wood, and also of the Akakia among the imperial
1 Dewick, The Coronation Boole of Charles V of France.
2 de Blancas, Coronagiones.
THE VESTMENTS AND REGALIA 185
ornaments. The Akakia was a purple bag containing
earth which was put into the hand of the Emperor as
a reminder of corruptibility, of which the Western
Orb is perhaps the descendant 1 . The Crown was
shaped like a helmet and partially closed in at the
top.
The Western Regalia comprise :
1. The Crown, called still among the Anglo-
Saxons Stemma or Galeus, sufficiently shewing the
provenance of this ornament. The Roman imperial
Crown seems to have been much after the shape of
the Eastern Sternma. The English Crown is a fairly
narrow band surmounted by a cross.
2. The Sceptre.
3. The Verge or Staff. In France the Staff was
a rod of ivory surmounted by an open hand and
called the Main de justice.
4. The Orb, which is generally held to be
another form of the Sceptre, but is more probably an
elaborated form of the Greek Akakia. The Orb was
given at first without any form, but in the English
use a form has been introduced comparatively lately.
5. The Ring, which was placed on the medi
cinal, or marriage finger.
6. The Sword and Spurs, which perhaps origin
ally belonged to the order for the making of a knight
which was early incorporated into the coronation
1 It is usually held that the Orb is another form of the Sceptre.
In rites in which it is referred to it is generally given without
any accompanying form. It is variously named the Orh, Pome,
Apfel or Eeichsapfel.
186 THE VESTMENTS AND REGALIA
rite. It may be noticed that in the conservative
rite of Aragon the Shield and Spear, the arms of
the Eastern emperors, still appear among the regal
weapons as well as the sword.
The question arises as to how far the vestments
mentioned in the above lists are to be regarded as
ecclesiastical. Many have seen in them an ecclesias
tical vesture stamping the monarch after his anointing
as at least a quasi-ecclesiastical person. The
vestments are undoubtedly very similar to the mass
vestments, and this similarity was noticed and
remarked upon even in the middle ages. Both in
England and France the appearance of the king
vested in the royal vestments has been compared to a
bishop vested for mass, and to the ordinary beholder
this comparison would most naturally occur. But as
a matter of fact, if one vesture is to be regarded as
descended from another, it is the episcopal which is
descended from the imperial, and not vice versa.
The true fact however seems to be that both are
descended from a common ancestor. The ecclesias
tical vestments represent a conservative retention on
the part of the Church of a vesture which the clergy
and laity once used in common. The Church has
retained the old lay vestments, and has elaborated
them in the process of time. The imperial vest
ments are derived from the official dress of the
Roman republic, again elaborated. The official dress
of the Roman republic was itself an elaboration of the
ordinary dress of the Roman citizen. Of ecclesias
tical vestments the chasuble and cope seem to have
THE VESTMENTS AND REGALIA 187
been derived from the ordinary lay vesture, while on
the other hand the dalmatic and pallium and perhaps
the stole are derived from the official dress, and have
always appeared in a gorgeous form among the vest
ments of the Eastern Emperor. The dalmatic,
familiar in the West as the dress of the deacon, and
originally granted as a privilege to the deacons of
the Roman Church only, is in the East the distinctive
vestment of the bishop. The pallium or loros, once
the badge of the Roman Consul, and later of the
Emperor, granted at first by imperial permission to
the most eminent prelates of the Church, still appears
as the royal Armill on the one hand, and as a
distinguishing badge of a bishop in the East, while
in the West it has long been granted by the Pope
chiefly to metropolitans as a mark of honour and a
symbol of jurisdiction.
Thus really the episcopal and the imperial vest
ments are cousins : and just as the rites, outwardly
similar, of the consecration of a bishop and the
consecration of a king, tended to be assimilated, so
the vestures, in their very origin derived ultimately
from the same source, shewed a natural tendency to
influence each other : and it is doubtless this
similarity of rite and vesture that is the chief reason
for the theory that has been held by some, that the
anointed monarch is a quasi-ecclesiastical personage,
or to use technical language, a Mixta Persona.
CHAPTER XVI
THE SIGNIFICANCE OF THE RITE
THERE remains to be considered the meaning of
the rite of the consecration or coronation of a king.
We have seen that an exalted idea of kingship was
more or less universal before the times of Christianity.
In pre-Christian times the king was regarded as far
above ordinary men by virtue of his office, which
embraced priestly functions, and was looked upon as
being the vice-gerent of God. In the Roman Empire
from the time of Julius and Augustus the Emperor
was also Pontifex Maximus, the spiritual as well as
the civil head of the Empire ; his effigy was sacred ;
temples were erected to him or to his Genius ; during
his lifetime he received semi-divine honours, and on
his death he was solemnly enrolled among the com
pany of the gods. The autocrat of the world was
the representative of God on earth. The Roman
Empire itself was mysterious, sacred, and eternal.
The Christians also accepted this theory and fol
lowed St Paul s teaching that the powers that be
are ordained by God, equally with their non-Christian
fellow-citizens regarding Caesar in some sense at least
THE SIGNIFICANCE OF THE RITE 189
as the representative of divine law and order in the
natural world, and as being therefore the vice-gerent
of God 1 . When the Emperors became Christian the
Church naturally found herself able to accept this
doctrine with enthusiasm and without restriction,
and the Emperor was acknowledged as spiritual as
well as civil ruler. Thus we find that the Council
of Nicea had no hesitation in admitting the right of
the Emperor to control the Church, and Constantine
claiming to be a sort of Episcopus episcoporum ap
pointed by God 2 . This conception of the Emperor
has never been lost by the Eastern Church.
We have seen that there was a ceremonial in
pre-Christian times on the accession of an Emperor.
The Church very naturally transformed this inaugura
tion ceremony into a Christian rite in much the same
way as the civil marriage ceremony was made religious
by the addition to it of the benediction of the Church.
The accession of an Emperor was by the will of God.
The Church gave him her solemn benediction at the
outset of his career. It is the idea of a benediction
rather than a consecration that the earliest Eastern
rites, and even the earlier Western rites, seem to con
template. At the same time the Church by her benedic
tion proclaimed the new Emperor as the chosen of God,
thereby affording a certain stability to his throne and
in some degree offering some assurance of peace to
Empire and Church. The idea of a consecration
gradually evolved itself, and rapidly developed when
1 Tertull., Apol. xxxn.; Ad Kcap. n.
a Eusebius, Vit. Constant., iv. xxiv.
190 THE SIGNIFICANCE OF THE RITE
the use of an unction was introduced. We have seen
that there is some uncertainty as to the date of this
introduction. St Gregory the Great not only speaks
of the anointing of rulers as a well-known fact, but
certainly regards it as being in some sort sacramental,
just as St Augustine had long before asserted that
the Jewish unction conferred grace on its recipients .
Photius evidently regarded the Emperor as being in
some way set apart and solemnly consecrated by
the inauguration rite. But there still remained the
practical idea of obtaining general recognition as
Ernperor by the performance of the ceremony, for
the Emperors were crowned immediately on their
accession. This idea is just as manifest in the West
as in the East. There we see that Pippin in his
anxiety to obtain a definite recognition and accept
ance of his dynasty when the Merovingian faineants
were set aside, was anointed or consecrated on two
different occasions, by St Boniface, and secondly by
the Pope himself, who came across the Alps for the
purpose. In the same way we find Richard I of
England being crowned a second time on his return
from his captivity, this second coronation being
apparently regarded as necessary in view of the fact
that his brother John had acted at least as king de
facto. Henry II was crowned no less than three
times. Henry III was crowned twice. All these
cases of repeated coronations were intended to pro-
1 Cf. the statemeut of Aphraates (c. 350) who holds that the
unction of Saul and David imparted the Holy Spirit. (Demonstr.
vj. 16.)
THE SIGNIFICANCE OF THE RITE 191
cure the firm establishment of the king upon his
throne rather than for any other reason. Or again
a king might be held to have forfeited his throne by
some grievous crime, as in the case of Lothair II of
Lotharingia, but on amendment might be confirmed
upon his throne by a reconsecration, as was Lothair
by Archbishop Hincmar.
But in process of time in the two oldest monarchical
states, England and France, a theory came to be held
that the consecration of a king was a consecration
proper, and was to be ranked with the Sacrament of
Order as conferring character, and that after his con
secration the king was no longer a layman but at
least a Mixta Persona. This view, popular though
it was in England and France, was never accepted
by authority, and Lyndwood mentions it as being
taught only secundum quosdam ; while St Thomas
lays down that only the Sacraments of Baptism,
Confirmation, and Order confer character, thus ex
cluding the consecration of a king. On the other
hand, in the rite of Navarre the unction is spoken of
as the Sacrament of unction.
"We find an excellent example of the popular
belief in the effect of the consecration in the French
and English rite of the Healing. In France the
power of the king to heal by his touch was certainly
generally attributed to the fact that he had been
anointed. Though this theory was also largely held
in England, there was also the counter and perhaps
more general view held, that the power of healing-
was possessed in virtue of rightful succession from
192 THE SIGNIFICANCE OF THE RITE
the Confessor ; on the other hand the kings of England
blessed cramp rings by rubbing them in their anointed
hands, with a prayer for their consecration.
Three facts may be regarded as contributing
towards this common belief in England and France
that the consecration of a king was a sort of ordi
nation ; the fact that he was anointed as prophets,
priests and kings were anointed, according to the
language of the form in most of the orders ; the fact
that the regal vestments were very like those of a
bishop ; and the fact that there is considerable
similarity between the rite of the consecration of
a king and that of the consecration of a bishop. The
king was anointed as prophets, priests and kings
were anointed. Unction was used in the Sacraments
of Baptism, Confirmation and Order, all of which con
ferred character. It was difficult to explain what was
the meaning of the unction of a king. Grosseteste 1
held that it bestowed grace, the sevenfold gift of the
Holy Spirit. So far as there was any official doctrine
on the subject, it seems that it was that the unction
of a king was a Sacramental, a means by which grace
might be obtained. The Roman Church seems to
have always discouraged the theory that it was in
any way an ordination. The fact that in the East
the Emperor took part in the procession as a Depu-
tatus proves very little, and the fact that the Western
Emperors sometimes read the Epistle at their corona
tion if anything goes against the theory of ordination,
1 Roberti Grosseteste episcopi quondam Lincolniensis Epistolae,
(Bolls Series, 1861), p. 350.
THE SIGNIFICANCE OF THE RITE 193
for if the Emperor was to be regarded as in any way
in Orders, surely his Orders would have ranked
above the sub-diaconate.
We have already seen that the royal and sacerdotal
vestments are closely related in their origin, and many
of them more or less identical both in form and name,
and therefore it is not surprising that men should
have thought that this must mean that the king was
in some way a minister of the Church. For example,
a French order describes the Tunic, Dalmatic, and
Pallium (Royal Mantle) of a king as celuy qui
repre"sente le soubsdiacre, celuy qui repre"sente le
diacre, et le manteau royal repre"sentant la chasuble.
Again an English king is described by a lay witness
as being arrayed at the time of his coronation like a
bishop vested for Mass.
There is certainly a general similarity between
the rite of the consecration of a bishop, and the rite
of the consecration of a king. It was undoubtedly
this similarity that was the chief ground for the
doctrine that an anointed king was a mixta persona,
a view that is still maintained by some. The
closeness of the structure of the two rites is seen
at a glance.
Consecration of a bishop. Consecration of a king.
Oath of canonical Oath to maintain Church
obedience. and justice.
Litany. Litany.
Laying on of hands.
Veni Creator. Veni Creator.
Collect. Collects.
W. C. K. 13
194 THE SIGNIFICANCE OF THE RITE
Preface and Consecration Preface and Consecration
prayer. prayer.
Anointing. Anointing.
Delivery of Crozier, Ring, Delivery of Sword, Pallium,
Mitre, and Gospel- Crown, Ring, Sceptre
book. and Rod.
Mass. Mass.
It will be seen that the similarity in the structure
of the rites is striking, and the closeness in the forms
of the two rites is equally noticeable.
The bishop, after the consecration prayer, is
anointed on the head with chrism. The king, after
the consecration prayer, is anointed on head, breast,
etc., with chrism according to the English and French
rites, with oil according to the Roman use. The
Roman form used at the anointing of a bishop
is Ungatur et consecretur caput tuum caelesti bene-
dictione, ordine pontificali, in nomine Patris et Filii
et Spiritus Sancti ; a Roman form at the anointing
of a king runs Ungo te in regem de oleo sanctificato
in nomine, etc. The hands of a bishop are anointed
with the form Ungantur manus istae de oleo sancti
ficato et chrismate sanctificationis sicut unxit Samuel
David Regem et Prophetam, ita ungantur et conse-
crentur ; in the case of a king the general form runs
Ungantur manus istae de oleo sanctificato unde uncti
fuerunt reges et prophetae et sicut unxit David in
regem, etc. The Ring is delivered to a bishop with
the words Accipe anulum discretionis et honoris fidei
signum, etc. ; to a king with the words Accipe regiae
dignitatis anulum et per hunc in te catholicae fidei
THE SIGNIFICANCE OF THE RITE 195
cognosce signaculum, etc. The Pastoral staff is de
livered to a bishop with the words Accipe baculum
regiminis signum, ut imbecilles consolides, titubantes
confirmes, pravos corrigas, rectos dirigas, etc. ; com
pare with this the form with which the Verge or Rod
is delivered to the king, Accipe virgam virtutis atque
aequitatis, qua intelligas mulcere pios et terrere re-
probos, etc. Finally the bishop is seated in capite
sedium episcoporum and the king is enthroned.
These instances are sufficient to shew unmis
takably that one rite influenced the other. But the
stage at which the similarity is so noticeable is a late
stage in the history of both rites, and at an earlier
date when both were more simple, much of the later
parallelism is not to be found. In the process of the
great liturgical developements of the middle ages
there was naturally an assimilation in the case of
the consecration of persons, and there seems to have
been a good deal of experimenting in the case of the
rite of the consecration of a king, many pontificals
containing orders with various peculiarities, which
certainly were never used. But on the other hand
there is also to be noticed a careful differentiation
between the two rites, and this especially in the
Roman orders. The Roman rite was never elaborate
and in process of time tended to a greater simplicity.
Thus the investiture of a king with the Ring does
not appear in it except for a very short time, and
then from outside sources ; in the same rite the
unctions are only two in number, and there is a
difference in the parts anointed in the case of a king,
132
196 THE SIGNIFICANCE OF THE RITE
he being anointed only between the shoulders and
on the wrist. If, as is most likely, kings in the
West were anointed on the head, this differentiation
between the anointing of a bishop and a king seems
deliberate on the part of the Roman Church. More
over, while it is true that in England and France
chrism was used for the unction of a king as for
a bishop, in the Roman rite chrism was never so
used in the case of a king, but only the oleum
catechumenorum.
Officially then the Church denied the name of
Sacrament to the royal consecration, allowing it the
rank of a Sacramental only. In practice the repe
tition of the rite which so often occurred, and in the
case of the Roman Emperor was normally performed
three times, proves sufficiently that it was not an
ordination conferring character.
Historically considered the rite proves itself to
be in origin a special benediction elaborated and de
veloped almost out of recognition as such. A careful
examination of the construction of the rite shews
that in it there are three well marked divisions.
1. The election of the king.
2. The oath taken by the king to rule in accord
ance with law and justice.
3. The benediction superadded to the covenant
so made between king and people.
Of the election the Recognition is the surviving
trace. It may be noted that the idea of the election
of the king is retained till quite late in the develope-
ment of the rite. Until the time of the fourth English
THE SIGNIFICANCE OF THE RITE 197
recension, these words still appeared, Quern in hums
regni regem pariter eligimus. In the fourth English
recension eligimus was changed to consecramus, but in
the French rite this change was never made and the
word eligimus was used without alteration.
The oath was at first quite simple, short, and
direct. It developed into an interrogatory form, the
king swearing in answer to questions put to him by
the consecrating prelate. In England and France
the oath covered the king s duties to Church and
State and People, but elsewhere it frequently included
a promise of subjection to the See of Rome.
The benediction of the Church was subjected to the
greatest developement. An unction was introduced,
and the porrection of the royal ornaments, Sword,
Crown, Ring, Sceptres, and Verge, which naturally lent
themselves to spectacular effect, tended to become
more and more elaborate. Thus in process of time
each ornament was delivered with its own form and
prayer. Added to this, the conflation of prayers,
originally alternative, has increased this portion of
the rite until it comprises the greater part of the
whole ceremonial. It appealed to sentiment, and
the Church was always ready to make use of senti
ment.
If it is desired to make a comparison between this
and any other rite of the Church, it is the marriage
rite which is really the closest to it. So King
Charles I felt, of whom we are told that His Majesty
on that day was cloathed in white contrary to the
custom of his predecessors who were on that day clad
198 THE SIGNIFICANCE OF THE RITE
in purple. And this he did... at his own choice only,
to declare that Virgin Purity with which he came to
be espoused unto his Kingdom 1 . In marriage a
covenant is made with vows between the two con
tracting parties. To the covenant so made the
Church adds her benediction. In the giving of her
benediction she makes use of emblems, a Crown
and Ring, investing the contracting parties with
insignia, as it were, which are highly significant
of the covenant betwixt them made. Of these
the nuptial Crown, still used throughout Eastern
Christendom, has long been dispensed with in the
West, the Ring alone remaining.
The rite of the coronation of a queen consort
is not really in the same category with the conse
cration of a king. It is merely complimentary. As
we have seen it had no place in the earliest English
order, nor yet in the corresponding rite of Milan,
and perhaps the same is true of the oldest Prankish
forms. The second English recension gives a form
for the coronation of the queen with the preliminary
explanation that the office is performed out of con
sideration for her honourable position as consort of
the king. This is borne out by the earlier forms at
her unction, Let the anointing with this oil increase
thine honour.
In the earlier Prankish orders there is a noticeable
similarity to the nuptial rite, and the general idea
underlying the benediction of the queen is that she
1 Heylin, Cyprianus Anglicus, p. 1-15. 1668.
THE SIGNIFICANCE OF THE RITE 199
may be worthy of her high dignity and bear a numerous
royal progeny. This last idea has in recent times,
temporarily at least, disappeared. The comparative
unimportance of the coronation of the queen consort
is shewn by the fact that many were not crowned at
all, among others being Henrietta Maria, Catherine
of Braganza, and Mary of Modena. It is true that
these three belonged to the Roman communion,
but notwithstanding this same circumstance, it was
necessary for the king regnant James II to submit to
the rite.
In France the coronation of the queen, since the
time of Marie de Me dicis, was dispensed with
altogether, until Josephine was crowned as Empress
with the Emperor Napoleon.
I. GENERAL INDEX
[See also Table of Contents ]
Abyssinian Bite 30, 180
Aidan, King, Ordination of
36, 65 n. 2
Akakia 185
Alba camisia 183
Alfred, King 59 f., 171
Anastasius I, Emperor 12 f.
Anglo-Saxon Coronations 58ff.
Antidoron 27, 29
Antiminsion 17
Aphraates, quoted 190 n.
Armills 183, 187
Aurelian, Emperor 10
dvarfiXare 27
Baldwin I 27, 48
Benedictio super arma regis
131
Berengar of Friuli 170
Bishop, consecration of, com
pared with that of a king
193 f.
Boniface, St 34, 167, 180
Bracelets 4 n.
Burgred, King, charter of
59 n. 1, 63
Buskins 181 ff.
a<n\ei/j, used of Anglo-Saxon
kings 62
Camelaucus 159 f.
Camisa 130, 184
Charlemagne 32 ff., 37 ff., 168;
unction of 40 f., 169
Charles I of England 197
Charles V, Emperor 55,
125
Charles V of France 102
Chlamys 13, 19, 23, 173, 182;
prayer over 19, 22, 179
Chrism 194 ; English 73, 80 f. ;
French 103
Codinus Curopalates, quoted
24
Colobium sindonis 182
Confessio of St Peter, Em
peror anointed before 45, 48
Constantia, Empress 49
Constantine VI 17
Constantine Porphyrogenitus,
quoted 11, 12, 15, 18, 21,
133
Coronation, repetition of, in
case of certain kings 190
XeipoOecria 66 n., 179
XITWV 181
Dalmatic 183 ff., 187
Deputatus 26
Diadem 10, 11, 16; diadema
25, 182
Dibetesion 12, 16, 18, 25, 181
Donative 9, 15
16, 25 n.
GENERAL INDEX
201
Eardwulf, King 59
Ecgferth, King 56 n., 58
Ectene or Litany 22
Edgar, King 63, 172
Egbert, Pontifical of 57 f., 60
Einhard, quoted 39
Epistle, read by Emperor at
coronation 192
Frankish kings, coronation
of 91
Galeus 62, 185. (See also
Helmet)
Goar, Euchologion, quoted
18, 22
Gregory I, Pope, on unction
of kings 178 ; Apostle of
the English 98
Grosseteste, quoted 192
Hazael, 4
Healing, by kings 191
Helmet 133, 136
Henry VI, Emperor 49
Henry VII, Emperor 52, 116
Heylin, quoted 77 n., 197 f.
James II 85 ff.
Jehoiada 4
Julian, Bishop of Toledo,
quoted 33, 128
Julian, Emperor 10
Justin II, Emperor 16
Key, delivered to king 154
Knights, created at corona
tion 125
16
Laud, Abp 77 f., 79 f.
Laudes 19, 38 n. 2, 42 f., 47,
51, 53, 125 n., 160, 161,
163, 164
Laying on of hands, in coro
nation 36, 65 n. 2
Leo I, Emperor 10 f.
Leo II, Emperor 15
Liber Kegalis 58, 69
Litany, in English rite 67
Lores. (SeeDiadema.Pallium)
Louis II, King 45
Louis the Pious 41
Lyndwood, quoted 191
Manasses, Constantino, quoted
40
Mandyas 26
Maniakis 11
Marriage rite, compared with
that of coronation 197
Mary, St, in Turri, Emperor
canon of 54
Maurice, St, altar of, Emperor
anointed before 47, 48, 50,
52
Mixta Persona 191
Modiolon 15
Napoleon 106
Oath, at coronation 197;
English63, 67,70,73, 78 f.,
82; French 96, 99, 100,
102, 106 ; Imperial 45, 46,
49, 52; Roman 109, 111;
Spanish 33, 134, 165
Obligatory oath of the people
81, 141
Orb 185
Pall (Pallium) 183, 187 ;
papal 160, 161
Pertinax, Emperor 8
Photius, quoted 179
Pippin 34, 166 ff., 190
Presanctified, liturgy of 24
Prynne 77 n.
v 29
Queen, coronation of 198 f. ;
Anglo-Saxon 62, 95, 198
202
GENERAL INDEX
Recognition 73, 127, 140, 196
Regnum. (See Tiara)
Reichsapfel 143, 185
Ring, investiture with 51, 64,
174, 195
Sacrament or Sacramental
191, 196
Sagion 18
Sakkos 25, 26, 181, 184
Sancroft, Abp 81, 84
Sapor 5
Saul 3
Shield and Spear 5, 11, 133
Shield, elevation on 10, 13,
16, 25, 135, 136
Spurs 185
Stemma, 19, 63, 185
Subdeacon, Emperor acts as
53, 54
Tacitus, Emperor 7 f.
Tel-el-Amarna 2
Theophanes, quoted 11, 12,
17, 40
Tiara (papal) 160, 163
Torque 10, 13, 16
Tunica talaris 183, 184
Tunicle. (See Dalmatic)
Tzitzakion 18
Tovfila 16
Unction, in Abyssinia 30 f.,
180 ; at Constantinople
177 f . ; of Czar of Russia
29 ; among the Franks 34 f. ,
166 f., 180 ; in Imperial
rite 40, 45, 47, 50, 52 ; in
Spain 33 f., 165 f., 180.
(See also Charlemagne,
Unction of)
Verge 185
Vestments, coronation 181 ff. ;
derivation of 186 ; resem
blance to sacerdotal 193
Wamba, King 33 f., 128
Widukmd 120
fruvi], favdpiov 16
II. INDEX OF FORMS
(Pap) means a Papal Form; the other letters refer to the
Protestant rites : (B) Bohemian, (D) Danish, (N) Nor
wegian, (P) Prussian, (S) Scottish, (Sw) Swedish. The
number of the page in brackets in the case of a Latin
form gives the reference to the English version; and the
Latin in brackets after an English form is the original
of the form.
A vobis perdonari 70, 74, 92,
95, 99, 116
Accingere gladio tuo 47, 53,
112
Accipe anulum signaculum s.
Trinitatis 66, 117 ; anulum
vid. signaculum s. fidei 51,
64, (76), 96, 104, 105; ar-
millas sinceritatis 68, (75) ;
coronam a domino deo 44,
45, 114; coronam gloriae
66, (76), 117, 133; coronam
regalis excellentiae 51 ;
(igitur) coronam regni 101,
107, 110, 115, 117, 124,
132; inquam coronam 104;
dignitatis pomum 132 ; (en-
sem) gladium (imperialem)
ad vindictam 47, 52, 103,
104, 117, 131 ; gladium per
manus (nostras) episcopo-
rum 42, 68, (75), 103, 110,
115, 118, 123; gladium rex
electe (B), 143; hunc gla
dium cum dei benedictione
51, 64, 120 ; nunc vestem
summi honoris 65 n. 1 ;
pallium 68, (75); pallium
plenitudinem (Pap) 161 ;
pomum aureum 117 ; regiae
dignitatis anulum 68, (75),
110, 115, 123, 194; scep-
trum regiae potestatis 51,
64,68, (75), 93, 117; scep-
trum regni virgam 47 ;
signum gloriae 45, 47, 51,
52, 117, 132 ; virgam vir-
tutis 54, 65, (75), 101, 105,
110, 115, 124, 132, 133, 195
Actiones nostras 130
Adesto domine supplicatio-
nibus 98, 100, 105
Almighty and Everlasting
God, Creator of all things
(Omn. semp. Deus creator
omnium) 74, 80, 82
204
INDEX OF FORMS
(0) Almighty and Everlasting
God, we beseech thee (Omn.
semp. Deus affluentem) 76,
90
Almighty Everlasting God,
pour out (Sw) 154
Almighty God give thee
(Omu. Deus det tibi) 76
And the same good Lord 83,
Be strong (Confortare) 75, 83,
90
Be this head anointed (Un-
guanturcaput istud, etc.) 82
Behold <God, our defender
86
Benedic domine et sanctifica
auulum 72, (75) ; fortitudi-
nem 61, 65, 72, (76), 97;
hunc principem 53, 61, 103 ;
hunc regem 71, (74), 101,
110, 123, 131, 132
Benedicat tibi deus (75), 104,
110
Bless Lord and sanctify
(Benedic deus) 75 ; the vir
tuous carriage (Benedic dne
fortitudinem) 76
Bless we beseech thee,
Lord, these thy gifts (Mu-
nera dne quaes. oblata)
77, 87
Blessed art thou, Lord, 85
By the eternal almighty God
(S) 141
By whom kings reign and
princes rule 88
Clerum ac populum 92, 104,
110
Come thou Holy Spirit, come
(S) 154
Confortare et esto vir 72,
(75), 103
Coronet te deus (i) 47, 64,
68, (75), 92, 93
Coronet te deus (ii) 92, 104,
107
Coronet te dominus gloria 95
Creator omnium Imperator
(see Omn. semp. Deus
creator ac gubernator)
Desiderium animae 111, 124,
132
Det tibi dominus velle et
posse 92
Deum time 68
Deus caelestium terrestrium-
que 72, (75), 98, 109, 112,
116, 122, 131
Deus cuius est omnis potestas
(queen) 66, 69, (76), 105;
dei filius 47, 50, 52, 64, 68,
71, (74), 96, 99, 101, 103,
107,112,115,117, 118,123,
127, 132 ; electorum forti
tude 61, 64, 71, (74), (89),
94, 96, 103, 115 ; honorum
(bonorum) cunctorum 113,
133 ; humilium visitator
70, 73, (82) ; ineffabilis
auctor 67, 71, (74), 123;
inenarrabilis auctor 45, 46,
50, 94, 99, 101, 103, 108,
110, 112, 127; in cuius
manu 45, 46, 49, 118, 131 ;
pater aeternae gloriae 44,
45, 53, 103, 105, 107, 113,
114, 132, 133; perpetuitatis
auctor 61, 64, 68, (75), 104,
115, 117
Deus qui, ad defendendum
133 ; adesse (Pap) 162 ;
apostolum tuurn (Pap) 162 ;
corda fidelium 106, 150 ; es
iustorum gloria 47, 68, 71,
(74), 99, 101, 110, 123, 132 ;
populis tuis, 61, 64, 71, (74),
91, 92, 103, 116; provi-
dentia tua 64, 96, 101, 103,
117 ; scis humanum genus
INDEX OF FORMS
205
98,109,122,131; solus babes
immortalitatem 50, 53, 69,
(76), 105, 111, 116, 117,
132 ; victrices Moysi 101,
104, 108, 112, 127
Deus regnorum omnium 44,
51, 52, 60, 112, 118, 127;
rex regum 71, (74) ; ttiorum
corona 68, (75), (76)
Dilexisti iustitiani 116, 118
(Domine) Deus omn. cuius est
omnis potestas (king) 45,
47, 50, 51, 52, 64, 72, (75),
93, 96, 104, 117, 118, 132
Domnus Leo papa (Pap) 160
Ecce mitto angelum 49, 109,
122
Elegit te domiuus 160
Emitte spiritum 106
Emitte spiritum (D) 150
Exaudi domine preces nostras
42, 71, (75), 114
Fear God (P) 146
Firmetur manus 63, 67, 70,
73, (b5), 104, 108, 112, 127
Gentem Francorum inclitam
103
Gloria et honore coronet 94
God crown thee (coronet te
deus) 75, 77, 83, 87, 89
God the Almighty (Sw) 155
God the exalter of the humble
(Deus visitator humilium)
73, 82, 86 (see O God which
visitest)
God the Son of God (Deus
dei filius) 74, 80, 82, 86
God the strength of thy
chosen (Deus electorum
fortitude) 74, 77
God the unspeakable author
(Deus ineffabilis) 74, 77
God to whom belongeth all
power (Dne Deus cuius est
omnis potestas) 76
God which art the glory (Deus
qui es iustorum gloria) 74
(0) God which providest
(Deus qui populis tuis) 74,
82, 86, 88
-(0) God which only hast im
mortality (Deus qui solus
habes immortalitatem) 76
Haec domiue salutaiis 133
Haec tria populo Christiano
63 n., 96, 99, 102
Hear our prayers (exaudi
quaesumus) 75, 87
I was glad 85
Indiebus eiusoriatur 64, (83),
96, 103, 115, 116
In nomiue Christi promitto
45, 67
In nomine Patris 65, 69, (76),
105, 117
In the name of the Father
(In nomine Patris) 76
In thy days (In diebus eius)
83
Ita retine 124. (See Sta et
retine)
Let my prayer come 88
Let these hands be anointed
(Unguantur manus istae)
74
Let thy hand be strengthened
(Firmetur manus) 85
Let your royal Majesty (P)
145 ; (queen, P) 145
Look down Almighty God
(Prospice omnipotens) 74
Munera, Domine, quaesumus
oblata 77
Almighty and Everlasting
206
INDEX OF FORMS
God, the fountain (Omn.
semp. Deus fons et origo)
76, 84; Creator of all
things (Omn. semp. Deus,
creator omnium) 74, 80, 82
Almighty God, we beseech
thee that this thy servant
(Quaesumus omn. Deus ut
famulus) 76
God of eternity (O Eternal
God, Deus perpetuitatis)
75, 77, 83 ; the Creator
(Deus caelestium) 75, 80 ;
the crown of the faithful
(Deus tuorum) 75, 76, 83,
87, 89 ; the King of kings
(Deus rex regum) 74, 80;
to whom belongeth (Deus
cuius est oinnis potestas)
75, 83 ; which visitest
(Deus visitator humilium)
73 (see also God the ex-
alter of the humble) ; who
dwellest (Deus visitator
humilium) 82, 86, 88 ; who
providest 82, 86, 88
Lord Holy Father who by
anointing 89 (see God the
strength) ; our God King of
kings 22, 28 ; the fountain
of all good things (Omnium
domine fons bonorum) 75,
76, 84 ; the giver of all
perfection 90 ; thou that
governest (Benedic domine)
74, 80
Officio nostrae indignitatis
53, 69, 72, (76), 111, 113,
117, 133
Omn. aeterne deus creator
omnium (see Omn. semp.
Deus creator ac gubernator ) ;
fons et origo 50, 53, 69,
(76), 105, 111, 116, 117, 132
Omnipotens det tibi deus de
rore 61, 65, 72, (76), 97
Omnipotens Deus cuncti ho
noris 65 n. 1
Omnipotens semp. Deus
affluentem spiritum 65, 69,
(76), 105, 117 ; caelestium
terrestriumque (see Deus
caelestium) ; creator ac gu
bernator 64, 67, 71, (74),
92, 96, 99, 101, 103, 106,
110, 112, 115, 116, 123, 126,
131 ; hancfamulam 105, 133
Omnipotens semp. Deus qui
famulum 109, 122, 131;
Hazael 107, 112, 132; te
populi sui 133
Omnium domine fons bo
norum 51, 65, 66, 68, 69,
93, 104, 105, 117
Pater sancte sic transit 163
Petre amas me 50
Praetende quaesumus domiue
132
Praise the Lord Jerusalem
87
Profiteer coram deo 101, 106,
112, 124, 126, 131
Promitto (et perdono) vobis
92, 96
Prosperity to the king (P) 146
Prospice omn. Deus serenis
obtutibus 42, 53, 68, 71,
(74), 99, 103, 110, 114, 123,
132
Quaesumus omn. deus ut
famulus 76
Quatenus divinis monitis 104,
111
Receive the armill (Accipe
armillas) 75 ; the crown of
glory (Accipe coronam glo-
riae) 76, 84; the ring of
kinglydignity (Accipe regiae
dignitatis anulum) 75 ; the
INDEX OF FORMS
207
rod (Accipe virgam) 75;
the sceptre (Accipe scep-
trum) 75 ; this kingly sword
(Accipe gladium) 75, 87;
this pall (Accipe pallium)
75 ; this ring (Accipe anu-
lum) 76
Rectitude regis est noviter
ordinati 62, 97, 115, 117
Remember him of whom 87
Sanctus 88
Seeing you are by our ministry
(Officio indigriitatis) 76, 84
Si leges et consuetudines 70
Si tali principi 67, 99
Sir, receive this kingly sword
(S) 141
Sir, receive this sceptre (S)
141
Spiritum sauctificationis 94
Spiritus Sci gratia humilitatis
51, 53, 69, 105, 111, 117,
123, 132, 133
Sta et retine 65, 68, (75), 97,
100, 101, 107, 111, 112,
127, 132
Stand and hold fast 75, 87
Stand and hold fast (S) 141
Supplicationibus omn. deus
(Pap) 162
Te deum 29, 63, 72, 75, 83,
87,90,96,90,100,103,107,
111,112,117,118,121,124,
125, 127, 133, 135, 144, 146,
148, 150, 157
Te invocamus 61, 64, 71, (74),
94, 96, 103, 115, 116
The almighty everlasting God
(Sw) 154
The King shall rejoice (Deus
in virtute) 75, 83, 88
The Lord bless thee (Bene-
dicat tibi) 75, 83 ; give you
a fruitful country 90; give
thee of the dew (Omn. deus
det tibi) 83 ; preserve thy
life 83
Thus saith the Lord 87
To put you in mind 87
To thee alone 23
Tu es Petrus 108
Ungo te in regem 110, 123,
194
Unguantur caput istud, pec-
tus 68 ; maims istae, 68,
71, (74), 99, 104, 110, 123,
194
Unxerunt Salamonem 61, 71,
(74), 96, 99, 103, 107, 116
Veni Creator 71, 74, 82, 86,
102, 106, 142, 145, 147
Veni Sancte Spiritus 147,
150, 154
Vis sanctam fidem 109, 131
Vis sanctissimo in Christo
patri 122
We beseech thee, Lord
(Te invocamus) 74, 82
We swear 81
Zadok the priest 74, 82, 86
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